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OF  THE 

U N I V E R_  S I T Y 
Of  ILLINOIS 

From  the  Library  of 
Arthur  Hill  Daniels 
Professor  of  Philosophy 
Acting  President  1933/34 
Presented  by  Mrs.  Daniels 

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ESSAYS: 


BY 

FRANCIS  BACON. 

BARON  OF  VERULAM,  VISCOUNT  ST.  ALBAN’S  AND 
LORD  HIGH  CHANCELLOR  OF  ENGLAND. 


WITH  NOTES  BY  JOSEPH  DEVEY,  M.  A. 


PHILADELPHIA : 

THE  RODGERS  COMPANY. 


Z 4 1940  »•  xx 


CONTENTS. 

o 

ijJ 

£3  

1.  Of  Truth 

2.  Of  Death * ’[* 

3.  Of  Unity  in  Religion * 

4.  Of  Revenge 

5.  Of  Adversity 

6.  Of  Simulation  and  Dissimulation 

7.  Of  Parents  and  Children 

8.  Of  Marriage  and  Single  Life ’ 

9.  Of  Envy 

q 10.  Of  Love 

H Ir*  Of  Great  Place 

£ 12.  Of  Boldness 

j 13.  Of  Goodness,  and  Goodness  of  Nature  ! 

.2  14.  Of  Nobility 

15.  Of  Seditions  and  Troubles 

16.  Of  Atheism  . . «. 

17.  Of  Superstition 

18.  Of  Travel 

19.  Of  Empire 

20.  Of  Counsel 

21.  Of  Delays 

22.  Of  Cunning 

23.  Of  Wisdom  for  a Man’s  Self  #*  ’ * 

24.  Of  Innovations 

25.  Of  Despatch 

26.  Of  Seeming  Wise 

27.,  Of  Friendship 


5 

11 

15 

24 

27 

30 

3^ 

39 

42 

Si 

58 

61 

64 

7i 

74 

88 

93 

98 

102 

hi 

121 

123 

130 

133 

135 

138 

141 


3 


CONTENTS. 


28.  Of  Expense 155 

29.  Of  The  True  Greatness  of  Kingdoms  and  Estates  . 157 

30.  Of  Regimen  of  Health 174 

31.  Of  Suspicion 177 

32.  Of  Discourse 179 

33.  Of  Plantations 183 

34.  Of  Riches 189 

35.  Of  Prophecies 195 

36.  Of  Ambition  , . 201 

37.  Of  Masques  and  Triumphs 205 

38.  Of  Nature  in  Men 208 

39.  Of  Custom  and  Education 21 1 

40.  Of  Fortune 214 

41.  Of  Usury 218 

42.  Of  Youth  and  Age 225 

43.  Of  Beauty  . , «, 229 

44.  Of  Deformity 231 

45.  Of  Building 233 

46.  Of  Gardens 240 

47.  Of  Negotiating , , . 252 

48.  Of  Followers  and  Friends 255 

49.  Of  Suitors 258 

50.  Of  Studies 262 

51.  Of  Faction 264 

52.  Of  Ceremonies  and  Respects 268 

53.  Of  Praise  . 270 

54.  Of  Vain  Glory 274 

55.  Of  Honor  and  Reputation  . 277 

56.  Of  Judicature 281 

57.  Of  Anger 289 

58.  Of  Vicissitude  of  Things 293 

Fragment  of  an  Essay  of  Fame 303 

An  Essay  of  a King 306 

On  Death . 310 


BACON’S  ESSAYS. 


I.— OF  TRUTH. 

What  is  truth  ? said  jesting  Pilate  ;l  and 
would  not  stay  for  an  answer.  Certainly  there  be 
that  delight  in  giddiness  ; and  count  it  a bond- 
age to  fix  a belief ; affecting  free-will  in  thinking, 
as  well  as  in  acting.  And  though  the  sects  of 
philosophers  of  that  kind  be  gone,  yet  there  re- 
main certain  discoursing  wits,  which  are  of  the 
same  veins,  though  there  be  not  so  much  blood 
in  them  as  was  in  those  of  the  ancients.  But  it  is 
not  only  the  difficulty  and  labor  which  men  take 
in  finding  out  of  truth ; nor  again,  that  when  it  is 
found,  it  imposeth  upon  men’s  thoughts,  that 

1 He  refers  to  the  following  passage  in  the  Gospel  of  St. 
John,  xviii.  38.  “ Pilate  saith  unto  him,  What  is  truth  ? 

And  when  he  had  said  this,  he  went  out  again  unto  the 
Jews,  and  saith  unto  them,  I find  in  him  no  fault  at  all.” 

5 


6 


BACON'S  ESSAYS. 


doth  bring  lies  in  favor ; but  a natural  though 
corrupt  love  of  the  lie  itself.  One  of  the  later 
schools1  of  the  Grecians  examineth  the  matter, 
and  is  at  a stand  to  think  what  should  be  in  it, 
that  men  should  love  lies ; where  neither  they 
make  for  pleasure,  as  with  poets  ; nor  for  advan- 
tage, as  with  the  merchant,  but  for  the  lie’s  sake. 
But  I cannot  tell : this  same  truth  is  a naked  and 
open  daylight,  that  doth  not  show  the  masks,  and 
mummeries,  and  triumphs  of  the  world,  half  so 
stately  and  daintily  as  candle-lights.  Truth  may 
perhaps  come  to  the  price  of  a pearl  that  showeth 
best  by  day,  but  it  will  not  rise  to  the  price  of  a 
diamond  or  carbuncle,  that  showeth  best  in 
varied  light.  A mixture  of  a lie  doth  ever  add 
pleasure.  Doth  any  man  doubt,  that  if  there 
were  taken  out  of  men’s  minds  vain  opinions, 
flattering  hopes,  false  valuations,  imaginations  as 
one  would,  and  the  like,  but  it  would  leave  the 
minds  of  a number  of  men  poor  shrunken  things, 

1 He  probably  refers  to  the  “ New  Academy,”  a sect  of 
Greek  philosophers,  one  of  whose  moot  questions  was, 
u What  is  truth  ?”  Upon  which  they  came  to  the  unsatis- 
factory conclusion  that  mankind  has  no  criterion  by  which 
to  form  a judgment. 


OF  TRUTH. 


7 


full  of  melancholy  and  indisposition,  and  un- 
pleasing to  themselves  ? One  of  the  fathers,  in 
great  severity  called  poesy  “ vinum  daemonum,”  1 
because  it  filleth  the  imagination  and  yet  it  is  but 
with  the  shadow  of  a lie.  But  it  is  not  the  lie 
that  passeth  through  the  mind,  but  the  lie  that 
sinketh  in,  and  settleth  in  it,  that  doth  the  hurt, 
such  as  we  spake  of  before.  But  howsoever,  these 
things  are  thus  in  men’s  depraved  judgments  and 
affections,  yet  truth,  which  only  doth  judge  itself, 
teacheth,  that  the  inquiry  of  truth,  which  is  the 
love-making  or  wooing  of  it,  the  knowledge  of 
truth,  which  is  the  presence  of  it,  and  the  belief 
of  truth,  which  is  the  enjoying  of  it,  is  the  sove- 
reign good  of  human  nature.  The  first  creature 
of  God,  in  the  works  of  the  days,  was  the  light 
of  the  sense  : 2 the  last  was  the  light  of  reason  : 3 
and  his  Sabbath  work  ever  since  is  the  illumina- 
tion of  his  Spirit.  First,  he  breathed  light  upon 
the  face  of  the  matter,  or  chaos ; then  he  breathed 

1 “ The  wine  of  evil  spirits.” 

2 Genesis  i.  3 : “ And  God  said,  Let  there  be  light,  and 
there  was  light.” 

3 At  the  moment  when  “ The  Lord  God  formed  man  out 
of  the  dust  of  the  ground,  and  breathed  into  his  nostrils  the 
breath  of  life ; and  man  became  a living  soul.” — Genesis  ii.  7. 


8 


BACON'S  ESSAYS. 


light  into  the  face  of  man ; and  still  he  breatheth 
and  inspireth  light  into  the  face  of  his  chosen. 
The  poet 1 that  beautified  the  sect,2  that  was 
otherwise  inferior  to  the  rest,  saith  yet  excellently 
well:  “It  is  a pleasure  to  stand  upon  the  shore, 
and  to  see  ships  tossed  upon  the  sea : a pleasure 
to  stand  in  the  window  of  a castle,  and  to  see  a 
battle,  and  the  adventures  thereof  below : but  no 
pleasure  is  comparable  to  the  standing  upon  the 
vantage  ground  of  truth  ” (a  hill  not  to  be  com- 
manded, and  where  the  air  is  always  clear  and 

1 Lucretius,  the  Roman  poet  and  Epicurean  philosopher, 
is  alluded  to. 

2 He  refers  to  the  sect  which  followed  the  doctrines  of 
Epicurus.  The  life  of  Epicurus  himself  was  pure  and  ab- 
stemious in  the  extreme.  One  of  his  leading  tenets  was 
that  the  aim  of  all  speculation  should  be  to  enable  men  to 
judge  with  certainty  what  course  is  to  be  chosen  in  order  to 
secure  health  of  body  and  tranquillity  of  mind.  The  adopt- 
ion, however,  of  the  term  “ pleasure,”  as  denoting  this 
object,  has  at  all  periods  subjected  the  Epicurean  system  to 
great  reproach  ; which,  in  fact,  is  due  rather  to  the  conduct 
of  many  who,  for  their  own  purposes,  have  taken  shelter 
under  the  system  in  name  only,  than  to  the  tenets  them- 
selves, which  did  not  inculcate  libertinism.  Epicurus  ad- 
mitted the  existence  of  the  Gods,  but  he  deprived  them  of 
the  characteristics  of  Divinity  either  as  creators  or  preservers 
of  the  world. 


OF  truth. 


9 


serene),  “and  to  see  the  errors,  and  wanderings, 
and  mists,  and  tempests,  in  the  vale  below  1 so 
always  that  this  prospect  be  with  pity,  and  not 
with  swelling  or  pride.  Certainly,  it  is  heaven 
upon  earth,  to  have  a man’s  mind  move  in 
charity,  rest  in  providence,  and  turn  upon  the 
poles  of  truth. 

To  pass  'from  theological  and  philosophical 
truth  to  the  truth  of  civil  business  ; it  will  be  ac- 
knowledged even  by  those  that  practice  it  not, 
that  clear  and  round  dealing  is  the  honor  of 
man’s  nature,  and  that  mixture  of  falsehood  is 
like  alloy  in  coin  of  gold  and  silver,  which  may 

1 Lord  Bacon  has  either  translated  this  passage  of  Lucre- 
tius from  memory,  or  has  purposely  paraphrased  it.  The 
following  is  the  literal  translation  of  the  original : 

“ ’Tis  a pleasant  thing,  from  the  shore  to  behold  the 
clangers  of  another  upon  the  mighty  ocean,  when  the  winds 
are  lashing  the  main : not  because  it  is  a grateful  pleasure 
for  any  one  to  be  in  misery,  but  because  it  is  a pleasant 
thing  to  see  those  misfortunes  from  which  you  yourself  are 
free : ’tis  also  a pleasant  thing  to  behold  the  mighty  con- 
tests of  warfare,  arrayed  upon  the  plains,  without  a share  in 
the  danger : but  nothing  is  there  more  delightful  than  to 
occupy  the  elevated  temples  of  the  wise,  well  fortified  by 
tranquil  learning,  whence  you  may  be  able  to  look  down 
upon  others,  and  see  them  straying  in  every  direction,  and 
wandering  in  search  of  the  path  of  life.” 


IO 


BACON’S  ESSAYS. 


make  the  metal  work  the  better,  but  it  embaseth 
it.  For  these  winding  and  crooked  courses  are 
the  goings  of  the  serpent ; which  goeth  basely 
upon  the  belly,  and  not  upon  the  feet.  There  is 
no  vice  that  doth  so  cover  a man  with  shame  as 
to  be  found  false  and  perfidious ; and  therefore 
Montaigne 1 saith  prettily,  when  he  inquired  the 
reason  why  the  word  of  the  lie  should  be  such  a 
disgrace,  and  such  an  odious  charge,  saith  he, 
“If  it  be  well  weighed,  to  say  that  a man  lieth, 
is  as  much  as  to  say  that  he  is  brave  towards  God 
and  a coward  towards  men.  For  a lie  faces  God, 
and  shrinks  from  man  surely  the  wickedness  of 
falsehood  and  breach  of  faith  cannot  possibly  be 

1 Michael  de  Montaigne,  the  celebrated  French  essayist. 
His  Essays  embrace  a variety  of  topics,  which  are  treated  in 
a sprightly  and  entertaining  manner,  and  are  replete  with 
remarks  indicative  of  strong  native  good  sense.  He  died 
in  1592.  The  following  quotation  is  from  the  second  book 
of  the  Essays,  c.  18  ; — “ Lying  is  a disgraceful  vice,  and  one 
that  Plutarch , an  ancient  writer,  paints  in  most  disgraceful 
colors,  when  he  says  that  it  is  ‘ affording  testimony  that  one 
first  despises  God,  and  then  fears  men it  is  not  possible 
more  happily  to  describe  its  horrible,  disgusting,  and  aban- 
doned nature : for  can  we  imagine  anything  more  vile  than 
to  be  cowards  with  regard  to  men,  and  brave  with  regard 
to  God  ? ” 


OF  DEATH. 


II 


so  highly  expressed,  as  in  that  it  shall  be  the  last 
peal  to  call  the  judgments  of  God  upon  the  genera- 
tions of  men  : it  being  foretold,  that  when  “ Christ 
cometh,”  he  shall  not  “ find  faith  upon  the  earth.’ 1 1 

II. — OF  DEATH.  2 

Men  fear  death  as  children  fear  to  go  in  the 
dark  ; and  as  that  natural  fear  in  children  is  in- 
creased with  tales,  so  is  the  other.  Certainly,  the 
contemplation  of  death,  as  the  wages  of  sin,  and 
passage  to  another  world,  is  holy  and  religious ; 
but  the  fear  of  it,  as  a tribute  due  unto  nature,  is 
weak.  Yet  in  religious  meditations  there  is  some- 
times mixture  of  vanity  and  of  superstition.  You 
shall  read  in  some  of  the  friars’  books  of  morti- 
fication, that  a man  should  think  with  himself, 
what  the  pain  is,  if  we  have  but  his  finger’s  end 
pressed  or  tortured ; and  thereby  imagine  what  the 
pains  of  death  are,  when  the  whole  body  is  cor- 
rupted and  dissolved  ; when  many  times  death 
passeth  with  less  pain  than  the  torture  of  a limb  ; 
for  the  most  vital  parts  are  not  the  quickest  of 

1 St.  Luke  xviii.  8 : “ Nevertheless,  when  the  Son  of  man 
cometh,  shall  he  find  faith  upon  the  earth  ?” 

2 “ A portion  of  this  Essay,  is  borrowed  from  the  writings 
of  Seneca.  See  his  Letters  to  Lucilius,  B.  iv.  Ep.  24  and  82. 


12 


BACON’S  ESSAYS. 


sense.  And  by  him  that  spake  only  as  a philoso- 
pher, and  natural  man,  it  was  well  said,  “ Pompa 
mortis  magis  terret  quam  mors  ipsa.”1  Groans 
and  convulsions,  and  a discolored  face,  and 
friends  weeping,  and  blacks 2 and  obsequies,  and 
the  like  show  death  terrible.  It  is  worthy  the 
observing,  that  there  is  no  passion  in  the  mind  of 
man  so  weak,  but  it  mates  and  masters  the  fear  of 
death ; and  therefore  death  is  no  such  terrible 
enemy  when  a man  hath  so  many  attendants  about 
him  that  can  win  the  combat  of  him.  Revenge 
triumphs  over  death  ; love  slights  it ; honor  as- 
pireth  to  it ; grief  flieth  to  it ; fear  pre-occupa- 
teth  it ; nay,  we  read,  after  Otho  the  emperor 
had  slain  himself,  pity  (which  is  the  tenderest  of 
affections)  provoked  many  to  die  out  of  mere 
compassion  to  their  sovereign,  and  as  the  truest 
sort  of  followers.  Nay,  Seneca  adds,  niceness  and 
satiety:  “ Cogita  quamdiu  eadem  feceris  ; mori 
velle,  non  tantum  fortis,  aut  miser,  sed  etiam  fastid- 

1 “The  array  of  the  death-bed  has  more  terrors  than  death 
itself.  This  quotation  is  from  Seneca. 

2 He  probably  alludes  to  the  custom  of  hanging  the  room 
in  black  where  the  body  of  the  deceased  lay,  a practice 
much  more  usual  in  Bacon’s  time  than  at  the  present  day. 


OF  DFATH. 


13 


iosus  potest.”  1 A man  would  die,  though  he  were 
neither  valiant  nor  miserable,  only  upon  a wear- 
iness to  do  the  same  thing  so  oft  over  and  over. 
It  is  no  less  worthy  to  observe,  how  little  alter- 
tion  in  good  spirits  the  approaches  of  death  make  : 
for  they  appear  to  be  the  same  men  till  the  last 
instant.  Augustus  Caesar  died  in  a compliment  ; 
“Li via,  conjugii  nostri  memor,  vive  et  vale.  ”2 
Tiberius  in  dissimulation,  as  Tacitus  saithof  him, 
“Jam  Tiberium  vires  et  corpus,  non-dissimulatio, 
deserebant :”  3 Vespasian  in  a jest,  sitting  upon  the 
stool, 4 “Ut  puto  Deus  fio  5 Galba  with  a sen- 
tence, “Feri,  si  ex  re  sit  populi  Romani,”  6 hold- 
ing forth  his  neck  : Septimus  Severus  in  dispatch, 
“ Adeste,  si  quid  mihi  restat  agendum,”7  and  the 

1 “ Reflect  how  often  you  do  the  same  things  ; a man  may 
wish  to  die,  not  only  because  either  he  is  brave  or  wretched, 
but  even  because  he  is  surfeited  with  life.” 

2 “ Livia,  mindful  of  our  union,  live  on,  and  fare  thee 
well.” 

3 “ His  bodily  strength  and  vitality  were  now  forsaking 
Tiberius,  but  not  his  duplicity.” 

4 This  was  said  as  a reproof  to  his  flatterers,  and  in  spirit 
is  not  unlike  the  rebuke  administered  by  Canute  to  his  re- 
tinue. 

5 “ I am  become  a Divinity,  I suppose.” 

6 “ If  it  be  for  the  advantage  of  the  Roman  people,  strike.” 

7 “ If  aught  remains  to  be  done  by  me,  dispatch.” 


*4 


BACON’S  ESSAYS. 


like.  Certainly  the  Stoics1  bestowed  too  much 
cost  upon  death,  and  by  their  great  preparations 
made  it  appear  more  fearful.  Better,  saith  he, 
“ qui  finem  vitae  extremum  inter  munera  ponit 
naturae.”2  It  is  as  natural  to  die  as  to  be  born  ; 
and  to  a little  infant,  perhaps,  the  one  is  as  pain- 
ful as  the  other.  He  that  dies  in  an  earnest  pur- 
suit, is  like  one  that  is  wounded  in  hot  blood ; 
who,  for  the  time,  scarce  feels  the  hurt ; and 
therefore  a mind  fixed  and  bent  upon  somewhat 
that  is  good,  doth  avert  the  dolors  of  death ; but, 

1 These  were  the  followers  of  Zeno,  a philosopher  of  Ci- 
tium, in  Cyprus,  who  founded  the  Stoic  school  or  “ School 
of  the  Portico,”  at  Athens,  The  basis  of  his  doctrines  was 
the  duty  of  making  virtue  the  object  of  all  our  researches. 
According  to  him,  the  pleasures  of  the  mind  were  prefer- 
able to  those  of  the  body,  and  his  disciples  were  taught  to 
view  with  indifference  health  or  sickness,,  riches  or  poverty, 
pain  or  pleasure. 

2 “ Who  reckons  the  close  of  his  life  among  the  boons  of 
nature.”  Lord  Bacon  here  quotes  from  memory;  the  pas- 
sage is  in  the  tenth  Satire  of  Juvenal,  and  runs  thus : 

“ Fortem  posce  animum,  mortis  terrore  carentem, 

Qui  spatium  vitae  extremum  inter  munera  ponat 
Nature  ” 

Pray  for  strong  resolve,  void  of  the  fear  of  death,  that 
reckons  the  closing  period  of  life  among  the  boons  of  na- 
ture.” 


OF  UNITY  IN  RELIGION. 


15 


but,  above  all,  believe  it,  the  sweetest  canticle  is 
“ Nunc  dimittis,”  1 when  a man  hath  obtained 
worthy  ends  and  expectations.  Death  hath  this 
also,  that  it  openeth  the  gate  to  good  fame,  and 
extinguisheth  envy  ; “ Extinctus  amabitur  idem. M 2 

III.— OF  UNITY  IN  RELIGION. 

Religion  being  the  chief  band  of  human  so- 
ciety, it  is  a happy  thing  when  itself  is  well  con- 
tained within  the  true  band  of  unity.  The  quar- 
rels and  divisions  about  religion  were  evils  un- 
known to  the  heathen.  The  reason  was,  because 
the  religion  of  the  heathen  consisted  rather  in 
rites  and  ceremonies,  than  in  any  constant  be- 
lief ; for  you  may  imagine  what  kind  of  faith 
theirs  was,  when  the  chief  doctors  and  fathers  of 
their  church  were  the  poets.  But  the  true  God 

1 He  alludes  to  the  song  of  Simeon,  to  whom  the  Holy 
Ghost  had  revealed  “ that  he  should  not  see  death  before  he 
had  seen  the  Lord’s  Christ.”  When  he  beheld  the  infant 
Jesus  in  the  Temple,  he  took  the  child  in  his  arms  and 
burst  forth  into  a song  of  thanksgiving,  commencing,  “ Lord, 
now  lettest  thou  thy  servant  depart  in  peace,  according  to 
thy  word,  for  mine  eyes  have  seen  thy  salvation.” — St. 
Luke  ii.  29. 

2 “ When  dead,  the  same  person  shall  be  beloved.” 


16 


BACON’S  KSSAYS. 


hath  this  attribute,  that  he  is  a jealous  God  ; and 
therefore  his  worship  and  religion  will  endure  no 
mixture  nor  partner.  We  shall  therefore  speak  a 
few  words  concerning  the  unity  of  the  church ; 
what  are  the  fruits  thereof;  what  the  bounds; 
and  what  the  means. 

The  fruits  of  unity  (next  unto  the  well-pleasing 
of  God,  which  is  all  in  all)  are  two ; the  one  to- 
wards those  that  are  without  the  church,  the  other 
towards  those  that  are  within.  For  the  former, 
it  is  certain,  that  heresies  and  schisms  are  of  all 
others  the  greatest  scandals ; yea,  more  than  cor- 
ruptions of  manners : for  as  in  the  natural  body 
a wound  or  solution  of  continuity  is  worse  than 
a corrupt  humor,  so  in  the  spiritual;  so  that 
nothing  doth  so  much  keep  men  out  of  the  church, 
and  drive  men  out  of  the  church,  as  breach  of 
unity;  and  therefore  whensoever  it  cometh  to 
that  pass  that  one  saith,  u Ecce  in  Deserto,”  1 
another  saith,  “ Ecce  in  penetralibus  ;”  2 that  is, 
when  some  men  seek  Christ  in  the  conventicles 
of  heretics,  and  others  in  an  outward  face  of  a 

1 “ Behold,  he  is  in  the  Desert.” — St.  Matthew  xxiv.  26. 

2 “ Behold,  he  is  in  the  secret  chambers.” — St.  Matthew 
xxiv.  26. 


OF  UNITY  IN  RELIGION. 


1 7 


church,  that  voice  had  need  continually  to  sound 
in  men’s  ears,  “ nolite  exire,” — “go  not  out.” 
The  doctor  of  the  Gentiles  (the  propriety  of 
whose  vocation  drew  him  to  have  a special  care 
of  those  without)  saith,  “ If  a heathen1  come  in, 
and  hear  you  speak  with  several  tongues,  will  he 
not  say  that  you  are  mad?”  and,  certainly,  it  is 
little  better  : when  atheists  and  profane  persons 
do  hear  of  so  many  discordant  and  contrary 
opinions  in  religion,  it  doth  avert  them  from  the 
church,  and  maketh  them  “ to  sit  down  in  the 
chair  of  the  scorners.”  2 It  is  but  a light  thing 
to  be  vouched  in  so  serious  a matter,  but  yet  it 
expresseth  well  the  deformity.  There  is  a master 
of  scoffing  that  in  his  catalogue  of  books  of  a 
feigned  library  sets  down  this  title  of  a book, 
“The  Morris-Dance 3 of  Heretics  :”  for,  indeed, 

1 He  alludes  to  I Corinthians  xiv.  23 ; “ If,  therefore,  the 
whole  church  be  come  together  into  one  place,  and  all 
speak  with  tongues,  and  there  come  in  those  that  are  un- 
learned or  unbelievers,  will  they  not  say  that  ye  are  mad?” 

2 Psalm  i.  I,  “ Blessed  is  the  man  that  walketh  not  in  the 

council  of  the  ungodly,  nor  standeth  in  the  way  of  sinners, 
nor  sitteth  in  the  seat  of  the  scornful.”  ^ 

3 This  dance,  which  was  originally  called  the  Morisco 
dance,  is  supposed  to  have  been  derived  from  the  Moors  of 
Spain ; the  dancers  in  earlier  times  blackening  their  faces 

2 


i8 


BACON’S  ESSAYS. 


every  sect  of  them  hath  a diverse  posture,  or 
cringe,  by  themselves,  which  cannot  but  move 
derision  in  worldlings  and  depraved  politicians, 
who  are  apt  to  contemn  holy  things. 

As  for  the  fruit  towards  those  that  are  within, 
it  is  peace,  which  containeth  infinite  blessings; 
it  establisheth  faith ; it  kindleth  charity;  the  out- 
ward peace  of  the  church  distilleth  into  peace  of 
conscience,  and  it  turneth  the  labors  of  writing 
and  reading  of  controversies  into  treatises  of 
mortification  and  devotion. 

Concerning  the  bounds  of  unity,  the  true  pla- 
cing of  them  importeth  exceedingly.  There  appear 
to  be  two  extremes:  for  to  certain  zealots  all 
speech  of  pacification  is  odious.  “Is  it  peace, 
Jehu?” — “What  hast  thou  to  do  with  peace? 
turn  thee  behind  me.’  ’ 1 Peace  is  not  the  matter, 
but  following  and  party.  Contrariwise,  certain 

to  resemble  Moors.  It  was  probably  a corruption  of  the 
ancient  Pyrrhic  dance,  which  was  performed  by  men  in 
armor,  and  which  is  still  existing  in  Greece,  in  Byron’s 
“ Song  of  the  Greek  Captive  : — 

“ You  have  the  Pyrrhic  dance  as  yet.” 

Attitude  and  gesture  formed  one  of  the  characteristics  of 
the  dance.  It  is  still  practiced  in  some  parts  of  England. 

1 II.  Kings,  ix.  18. 


OF  UNITY  IN  RELIGION. 


19 


Laodiceans1  and  lukewarm  persons  think  they 
may  accommodate  points  of  religion  by  middle 
ways,  and  taking  part  of  both,  and  witty  recon- 
cilements, as  if  they  would  make  an  arbitrament  be- 
tween God  and  man.  Both  these  extremes  are  to 
be  avoided ; which  will  be  done  if  the  league  of 
Christians,  penned  by  our  Saviour  himself,  were 
in  the  two  cross  clauses  thereof  soundly  and  plainly 
expounded  : “ He  that  is  not  with  us  is  against 

us;”2  and  again,  “ He  that  is  not  against  us  is 
with  us;”  that  is,  if  the  points  fundamental  and 
of  substance  in  religion,  were  truly  discerned  and 
distinguished  from  points  not  merely  of  faith, 
but  of  opinion,  order,  or  good  intention.  This 
is  a thing  may  seem  to  many  a matter  trivial,  and 
done  already ; but  if  it  were  done  less  partially, 
it  would  be  embraced  more  generally. 

1 He  alludes  to  the  words  in  Revelation,  c.  iii.  v.  14, 
“And  unto  the  angel  of  the  church  of  the  Laodiceans 
write:  These  things  saith  the  Amen,  the  faithful  and  true 
witness,  the  beginning  of  the  creation  of  God ; I know  thy 
works,  that  thou  art  neither  cold  nor  hot ; I will  spue  the 
out  of  my  mouth.”  Laodicea  was  a city  of  Asia  Minor. 
St.  Paul  established  the  church  there  which  is  here  referred 
to. 

2 St.  Matthew,  xii.  30. 


20 


BACON’S  ESSAYS. 


Of  this  I may  give  only  this  advice,  according 
to  my  small  model.  Men  ought  to  take  heed  of 
rending  God’s  church  by  two  kinds  of  contro- 
versies ; the  one  is,  when  the  matter  of  the  point 
controverted  is  too  small  and  light,  not  worth  the 
heat  and  strife  about  it,  kindled  only  by  contra- 
diction ; for,  as  it  is  noted  by  one  of  the  fathers, 
“ Christ’s  coat  indeed  had  no  seam,  but  the 
church’s  vesture  was  of  divers  colors;”  where- 
upon he  saith,  “ In  veste  varietas  sit,  scissura  non 
sit,”1  they  be  two  things,  unity  and  uniformity; 
the  other  is,  when  the  matter  of  the  point  con- 
troverted is  great,  but  it  is  driven  to  an  over- 
great subtility  and  obscurity,  so  that  it  becometh 
a thing  rather  ingenious  than  substantial.  A man 
that  is  of  judgment  and  understanding  shall 
sometimes  hear  ignorant  men  differ,  and  know 
well  within  himself,  that  those  which  so  differ 
mean  one  thing,  and  yet  they  themselves  would 
never  agree ; and  if  it  come  so  to  pass  in  that 
distance  of  judgment,  which  is  between  man  and 
man,  shall  we  not  think  that  God  above,  that 
knows  the  heart,  doth  not  discern  that  frail  men, 

1 “ In  the  garment  there  may  be  many  colors,  but  let 
there  be  no  rending  of  it.” 


OF  UNITY  IN  RELIGION. 


21 


in  some  of  their  contradictions,  intend  the  same 
thing;  and  accepteth  of  both?  The  nature  of 
such  controversies  is  excellently  expressed  by  St. 
Paul,  in  the  warning  and  precept  that  he  giveth 
concerning  the  same;  “ Devita  profanas  vocum 
novitates  et,  oppositiones  falsi  nominis scientiae.”  1 
Men  create  oppositions  which  are  not,  and  put 
them  into  new  terms,  so  fixed  as,  whereas  the 
meaning  ought  to  govern  the  term,  the  term  in 
effect  governeth  the  meaning.  There  be  also  two 
false  peaces,  or  unities  ; the  one,  when  the  peace 
is  grounded  but  upon  an  implicit  ignorance  : for 
all  colors  will  agree  in  the  dark : the  other,  when 
it  is  pieced  up  upon  a direct  admission  of  con- 
traries in  fundamental  points  : for  truth  and  false- 
hood, in  such  things,  are  like  the  iron  and  clay 
in  the  toes  of  Nebuchadnezzar’s  image ; 2 they 
may  cleave,  but  they  will  not  incorporate. 

Concerning  the  means  of  procuring  unity,  men 
must  beware  that,  in  the  procuring  or  muniting 
of  religious  unity,  they  do  not  dissolve  and 

1 “Avoid  profane  and  vain  babblings,  and  oppositions  of 
science  falsely  so  called.” — Tim.  vi.  20. 

2 He  alludes  to  the  dream  of  Nebuchadnezzar,  signifi- 
cant of  the  limited  duration  of  his  kingdom.  See  Daniel 

h.  33>  4i. 


22 


BACON’S  ESSAYS. 


deface  the  laws  of  charity  and  of  human  society. 
There  be  two  swords  amongst  Christians,  the 
spiritual  and  temporal ; and  both  have  their  due 
office  and  place  in  the  maintenance  of  religion  : 
but  we  may  not  take  up  the  third  sword,  which  is 
Mahomet’s  sword,1  or  like  unto  it : that  is,  to 
propagate  religion  by  wars,  or  by  sanguinary  per- 
secutions to  force  consciences;  except  it  be  in 
cases  of  overt  scandal,  blasphemy,  or  intermixture 
of  practice  against  the  state  ; much  less  to  nourish 
seditions;  to  authorize  conspiracies  and  rebel- 
lions; to  put  the  sword  into  the  people’s  hands, 
and  the  like,  tending  to  the  subversion  of  all 
government,  which  is  the  ordinance  of  God ; for 
this  is  but  to  dash  the  first  table  against  the 
second ; and  so  to  consider  men  as  Christians,  as  we 
forget  that  they  are  men.  Lucretius  the  poet,  when 
he  beheld  the  act  of  Agamemnon,  that  could  en- 
dure the  sacrificing  of  his  own  daughter,  exclaimed: 
“ Tantum  religio  potuit  sua  dere  malorum.”2 

1 Mahomet  proselytized  by  giving  to  the  nations  which  he 
conquered  the  option  of  the  Koran  or  the  sword. 

2 “ To  deeds  so  dreadful  could  religion  prompt.”  The 
poet  refers  to  the  sacrifice  by  Agamemnon,  the  Grecian 
leader,  of  his  daughter  Iphigenia,  with  the  view  of  appeas- 
ing the  wrath  of  Diana. 


OF  UNITY  IN  RELIGION. 


2 3 


What  would  he  have  said,  if  he  had  known  of 
the  massacre  in  France,1  or  the  powder  treason 
of  England  ? 2 He  would  have  been  seven  times 
more  epicure  and  atheist  than  he  was ; for  as  the 
temporal  sword  is  to  be  drawn  with  great  circum- 
spection in  cases  of  religion,  so  it  is  a thing 
monstrous  to  put  it  into  the  hands  of  the  common 
people ; let  that  be  left  unto  the  Anabaptists,  and 
other  furies.  It  was  great  blasphemy,  when  the 
devil  said,  “ I will  ascend  and  be  like  the  High- 
est; ” but  it  is  greater  blasphemy  to  personate 
God,  and  bring  him  in  saying,  “1  will  descend, 
and  be  like  the  prince  of  darkness ; ’ ’ and  what  is 
it  better,  to  make  the  cause  of  religion  to  descend 
to  the  cruel  and  execrable  actions  of  murdering 
princes,  butchery  of  people  and  subversion  of 
states  and  governments  ? Surely  this  is  to  bring 
down  the  Holy  Ghost,  instead  of  the  likeness  of 

1 He  alludes  to  the  massacre  of  the  Huguenots,  or  Protest- 
ants, in  France,  which  took  place  on  St.  Bartholomew’s  day, 
August  24,  1572,  by  the  order  of  Charles  IX.  and  his 
mother,  Catherine  de  Medici.  On  this  occasion  about 
60,000  persons  perished,  including  the  Admiral  de  Coligny, 
one  of  the  most  virtuous  men  that  France  possessed,  and 
the  mainstay  of  the  Protestant  cause. 

2 More  generally  known  as  “ the  Gunpowder  Plot.” 


24 


BACON’S  ESSAYS. 


a dove,  in  the  shape  of  a vulture  or  raven ; and 
to  set  out  of  the  bark  of  a Christian  church  a flag 
of  a bark  of  pirates  and  assassins ; therefore  it  is 
most  necessary  that  the  church  by  doctrine  and 
decree,  princes  by  their  sword,  and  all  learnings, 
both  Christian  and  moral,  as  by  their  Mercury 
rod,1  do  damn,  and  send  to  hell  forever  those 
facts  and  opinions  tending  to  the  support  of 
the  same ; as  hath  been  already  in  good  part 
done.  Surely  in  councils  concerning  religion, 
that  council  of  the  apostle  would  be  prefixed, 
“Ira  hominis  non  implet  justitiam  Dei:  ”2  and 
it  was  a notable  observation  of  a wise  father,  and 
no  less  ingenuously  confessed,  that  those  which 
held  and  persuaded  pressure  of  consciences  were 
commonly  interested  therein  themselves  for  their 
own  ends. 

IV. — OF  REVENGE. 

Revenge  is  a kind  of  wild  justice,  which  the 
more  man’s  nature  runs  to,  the  more  ought  law 

1 Allusion  is  made  to  the  “ caduceus,”  with  which  Mer- 
cury, the  messengsr  of  the  gods,  summoned  the  souls  of  the 
departed  to  the  infernal  regions. 

2 “ The  wrath  of  man  worketh  not  the  righteousness  of 
God.” — James  i.  20. 


OF  rfvknge. 


25 


to  weed  it  out:  for  as  for  the  first  wrong,  it  doth 
but  offend  the  law,  but  the  revenge  of  that  wrong 
putteth  the  law  out  of  office.  Certainly,  in  taking 
revenge,  a man  is  but  even  with  his  enemy ; but 
in  passing  it  over,  he  is  superior ; for  it  is  a prince’s 
part  to  pardon : and  Solomon,  I am  sure,  saith, 
“It  is  the  glory  of  a man  to  pass  by  an  offence.”  1 
That  which  is  past  is  gone  and  irrevocable,  and 
wise  men  have  enough  to  do  with  things  present 
and  to  come ; therefore  they  do  but  trifle  with 
themselves  that  labor  in  past  matters.  There  is 
no  man  doth  a wrong  for  a wrong’s  sake,  but 
thereby  to  purchase  himself  profit,  or  pleasure,  or 
honor,  or  the  like;  therefore  why  should  I be 
angry  with  a man  for  loving  himself  better  than 
me  ? And  if  any  man  should  do  wrong  merely 
out  of  ill-nature,  why  yet  it  is  but  like  the  thorn 
or  briar,  which  prick  and  scratch,  because  they 
can  do  no  other.  The  most  tolerable  sort  of 
revenge  is  for  those  wrongs  which  there  is  no  law 
to  remedy ; but  then,  let  a man  take  heed  the  re- 
venge be  such  as  there  is  no  law  to  punish,  else  a 
man’s  enemy  is  still  beforehand,  and  it  is  two  for 

1 These  words  as  here  quoted,  are  not  to  be  found  in  the 
writings  of  Solomon,  though  doubtless  the  sentiment  is. 


26 


bacon’s  essays. 


one.  Some,  when  they  take  revenge,  are  desirous 
the  party  should  know  whence  it  cometh  : this  is 
the  more  generous  ; for  the  delight  seemeth  to  be 
not  so  much  in  doing  the  hurt  as  in  making  the 
party  repent : but  base  and  crafty  cowards  are 
like  the  arrow  that  flieth  in  the  dark.  Cosmus, 
Duke  of  Florence,1  had  a desperate  saying  against 
perfidious  or  neglecting  friends  ; as  if  those  wrongs 
were  unpardonable.  “ You  shall  read,”  saith  he, 
“ that  we  are  commanded  to  forgive  our  enemies ; 
but  you  never  read  that  we  are  commanded  to 
forgive  our  friends.”  But  yet  the  spirit  of  Job 
was  in  a better  tune:  “ Shall  we,”  saith  he, 
“take  good  at  God’s  hands,  and  not  be  content  to 
take  evil  also?”2  and  so  of  friends  in  a proportion. 
This  is  certain,  that  a man  that  studieth  revenge 
keeps  his  own  wounds  green,  which  otherwise 
would  heal  and  do  well.  Public  revenges 3 * are  for 
the  most  part  fortunate ; as  that  for  the  death  of 


1 He  alludes  to  Cosmo  de  Medici,  or  Cosmo  I.,  chief  of 
the  Republic  of  Florence,  the  encourager  of  literature  and 
the  fine  arts. 

2 Job  ii.  io — il  Shall  we  receive  good  at  the  hand  of  God, 
and  shall  we  not  receive  evil  ?” 

3 By  u public  revenges,”  he  means  punishment  awarded 

by  the  state  with  the  sanction  of  the  laws. 


OF  ADVERSITY. 


27 


Caesar  ;l  for  the  death  of  Pertinax ; for  the  death 
of  Henry  the  Third  of  France  ;2  and  many  more. 
But  in  private  revenges  it  is  not  so ; nay,  rather 
vindictive  persons  live  the  life  of  witches  : who, 
as  they  are  mischievous,  so  end  they  unfortunate. 

V. — OF  ADVERSITY. 

It  was  a high  speech  of  Seneca  (after  the 
manner  of  the  Stoics),  that  “the  good  things 
which  belong  to  prosperity  are  to  be  wished,  but 
the  good  things  that  belong  to  adversity  are  to  be 
admired.  ’ 7 (“  Bona  rerum  secundarum  optabilia, 

adversarum  mirabilia.”)  Certainly,  if  miracles 
be  the  command  over  nature,  they  appear  most  in 
adversity.  It  is  yet  a higher  speech  of  his  than 

1 He  alludes  to  the  retribution  dealt  by  Augustus  and 
Antony  to  the  murderers  of  Julius  Caesar.  It  is  related  by 
ancient  historians  as  a singular  fact,  that  not  one  of  them 
died  a natural  death. 

2 Henry  III.  of  France  was  assassinated  in  1599,  by 
Jacques  Clement,  a Jacobin  monk,  in  the  frenzy  of  fanati- 
cism. Although  Clement  justly  suffered  punishment,  the  end 
of  this  bloodthirsty  and  bigoted  tyrant  may  be  justly  deemed 
a retribution  dealt  by  the  hand  of  an  offended  providence ; 
so  truly  does  the  poet  say : 

“ neque  enim  lex  aequior  ulla 

Quam  necis  artifices  arte  perire  sua.” 


28 


bacon’s  essays. 


the  other  (much  too  high  for  a heathen),  “ It  is 
true  greatness  to  have  in  one  the  frailty  of  a man, 
and  the  security  of  a god.”  (“Vere  magnum 
habere  fragilitatem  hominis,  securitatem  Dei.”) 
This  would  have  done  better  in  poesy,  where 
transcendencies  are  more  allowed ; and  the  poets, 
indeed,  have  been  busy  with  it ; for  it  is  in  effect 
the  thing  which  is  figured  in  that  strange  fiction 
of  the  ancient  poets,1  which  seemeth  not  to  be 
without  mystery ; nay  and  to  have  some  approach 
to  the  state  of  a Christian,  “ that  Hercules,  when 
he  went  to  unbind  Prometheus  (by  whom  human 
nature  is  represented),  sailed  the  length  of  the 
great  ocean  in  an  earthen  pot  or  pitcher,”  lively 
describing  Christian  resolution,  that  saileth  in  the 
frail  bark  of  the  flesh  through  the  waves  of  the 

1 Stesichorus,  Apollodorus,  and  others.  Lord  Bacon 
makes  a similar  reference  to  this  myth  in  his  treatise  “ On 
the  Wisdom  of  the  Ancients.”  “ It  is  added  with  great 
elegance,  to  console  and  strengthen  the  minds  of  men,  that 
this  mighty  hero  (Hercules)  sailed  in  a cup,  or  ‘ urceus,’  in 
order  that  they  may  not  too  much  fear  and  allege  the  nar- 
rowness of  their  nature  and  its  frailty,;  as  if  it  were  not 
capable  of  such  fortitude  and  constancy;  of  which  very 
thing  Seneca  argued  well,  when  he  said,  “ It  is  a great 
thing  to  have  at  the  same  time  the  frailty  of  a man,  and  the 
security  of  a God.” 


OF  ADVERSITY. 


29 


world.  But  to  speak  in  a mean,  the  virtue  of 
prosperity  is  temperance,  the  virtue  of  adversity 
is  fortitude,  which  in  morals  is  the  more  heroical 
virtue.  Prosperity  is  the  blessing  of  the  Old 
Testament,  adversity  is  the  blessing  of  the  New, 
which  carrieth  the  greater  benediction,  and  the 
clearer  revelation  of  God’s  favor.  Yet  even  in 
the  Old  Testament,  if  you  listen  to  David’s  harp, 
you  shall  hear  as  many  hearse-like  airs  1 as  carols ; 
and  the  pencil  of  the  Holy  Ghost  hath  labored 
more  in  describing  the  afflictions  of  Job  than  the 
felicities  of  Solomon.  Prosperity  is  not  without 
many  fears  and  distastes ; and  adversity  is  not 
without  comforts  and  hopes.  We  see  in  needle- 
works and  embroideries,  it  is  more  pleasing  to 
have  a lively  work  upon  a sad  and  solemn  ground, 
than  to  have  a dark  and  melancholy  work  upon  a 

1 Funereal  airs.  It  must  be  remembered  that  many  of 
the  Psalms  of  David  were  written  by  him  when  persecuted 
by  Saul,  as  also  in  the  tribulation  caused  by  the  wicked 
conduct  of  his  son  Absalon.  Some  of  them,  too,  though 
called  the  “ The  Psalms  of  David,”  were  really  composed 
by  the  Jews  in  their  captivity  at  Babylon ; as,  for  instance, 
the  137th  Psalm,  which  so  beautifully  commences,  “ By  the 
waters  of  Babylon  there  we  sat  down.”  One  of  them  is 
supposed  to  be  the  composition  of  Moses. 


30 


BACON’S  ESSAYS. 


lightsome  ground  : judge  therefore,  of  the  pleas- 
ure of  the  heart  by  the  pleasure  of  the  eye. 
Certainly  virtue  is  like  precious  odors,  most  frag- 
rant when  they  are  incensed,  or  crushed : for 
prosperity  doth  best  discover  vice,  but  adversity 
doth  best  discover  virtue.1 

VI.— OF  SIMULATION  AND  DIS- 
SIMULATION. 

Dissimulation  is  but  a faint  kind  of  policy,  or 
wisdom  ; for  it  asketh  a strong  wit  and  a strong 
heart  to  know  when  to  tell  the  truth,  and  to  do 
it : therefore  it  is  the  weaker  sort  of  politicians 
that  are  the  great  dissemblers. 

Tacitus  saith,  “Livia  sorted  well  with  the  arts 
of  her  husband,  and  dissimulation  of  her  son  ; at- 
tributing arts  or  policy  to  Augustus  and  dissimu- 

1 This  fine  passage,  beginning  at  ‘‘  Prosperity  is  the 
blessing,”  which  was  not  published  till  1625,  twenty-eight 
years  after  the  first  Essays,  has  been  quoted  by  Macaulay 
with  considerable  justice,  as  a proof  that  the  writer’s  fancy 
did  not  decay  with  the  advance  of  old  age,  and  that  his 
style  in  his  latter  years  became  richer  and  softer.  The 
learned  Critic  contrasts  this  passage  with  the  terse  style  of 
the  Essay  of  Studies  (Essay  50),  which  was  published  in 
1597. 


OF  SIMULATION  AND  DISSIMULATION.  3 1 

lation  to  Tiberius:”  and  again,  when  Mucianus 
encourageth  Vespasian  to  take  arms  against  Vitel- 
lius,  he  saith,  “ We  rise  not  against  the  piercing 
judgment  of  Augustus,  nor  the  extreme  caution  or 
closeness  of  Tiberius.  ” These  properties  of  art 
or  policy,  and  dissimulation  or  closeness,  are  in- 
deed habits  and  faculties  several,  and  to  be  dis- 
tinguished ; for  if  a man  have  that  penetration  of 
judgment  as  he  can  discern  what  things  are  to  be 
laid  open,  and  what  to  be  secreted,  and  what  to 
be  showed  at  half-lights,  and  to  whom  and  when 
(which  indeed  are  arts  of  state,  and  arts  of  life, 
as  Tacitus  well  calleth  them),  to  him  a habit  of 
dissimulation  is  a hinderance  and  a poorness. 
But  if  a man  cannot  attain  to  that  judgment, 
then  it  is  left  to  him  generally  to  be  close,  and  a 
dissembler : for  where  a man  cannot  choose  or 
vary  in  particulars,  there  it  is  good  to  take  the 
safest  and  wariest  way  in  general,  like  the  going 
softly,  by  one  that  cannot  well  see.  Certainly,  the 
ablest  men  that  ever  were,  have  had  all  an  open- 
ness and  frankness  of  dealing,  and  a name  of  cer- 
tainty and  veracity:  but  then  they  were  like 
horses  well  managed,  for  they  could  tell  passing 
well  when  to  stop  or  turn;  and  at  such  times 


32 


BACON’S  ESSAYS. 


when  they  thought  the  case  indeed  required  dis- 
simulation, if  then  they  used  it,  it  came  to  pass 
that  the  former  opinion  spread  abroad,  of  their 
good  faith  and  clearness  of  dealing,  made  them 
almost  invisible 

There  be  three  degrees  of  this  hiding  and  veil- 
ing of  a man’s  self : the  first,  closeness,  reserva- 
tion, and  secrecy ; when  a man  leaveth  himself 
without  observation,  or  without  hold  to  be  taken, 
what  he  is : the  second,  dissimulation  in  the  neg- 
ative ; when  a man  lets  fall  signs  and  arguments, 
that  he  is  not  that  he  is : and  the  third,  simula- 
tion in  the  affirmative  ; when  a man  industriously 
and  expressly  feigns  and  pretends  to  be  that  he  is 
not. 

For  the  first  of  these,  secrecy,  it  is  indeed  the 
virtue  of  a confessor;  and  assuredly  the  secret 
man  heareth  many  confessions ; for  who  will 
open  himself  to  a blab  or  a babbler  ? But  if  a 
man  be  thought  secret,  it  inviteth  discovery,  as 
the  more  close  air  sucketh  in  the  more  open ; and 
as  in  confession,  the  revealing  is  not  for  worldly 
use,  but  for  the  ease  of  a man’s  heart,  so  secret 
men  come  to  the  knowledge  of  many  things  in 
that  kind;  while  men  rather  discharge  their 


OF  SIMULATION  AND  DISSIMULATION.-  33 


minds  than  impart  their  minds.  In  few  words, 
mysteries  are  due  to  secrecy.  Besides  (to  say 
truth),  nakedness  is  uncomely,  as  well  in  mind  as 
body;  and  it  addeth  no  small  reverence  to  men’s 
manners  and  actions,  if  they  be  not  altogether 
open.  As  for  talkers,  and  futile  persons,  they 
are  commonly  vain  and  credulous  withal : for 
he  that  talketh  what  he  knoweth,  will  also  talk 
what  he  knoweth  not  ; therefore  set  it  down, 
that  a habit  of  secrecy  is  both  politic  and  moral : 
and  in  this  part  it  is  good  that  a man’s  face  give 
his  tongue  leave  to  speak ; for  the  discovery  of  a 
man’s  self,  by  the  tracts1  of  his  countenance,  is  a 
great  weakness  and  betraying,  by  how  much  it  is 
many  times  more  marked  and  believed  than  a 
man’s  word. 

For  the  second,  which  is  dissimulation,  it  fol- 
loweth  many  times  upon  secrecy  by  necessity ; so 
that  he  that  will  be  secret  must  be  a dissembler  in 
some  degree ; for  men  are  too  cunning  to  suffer  a 
man  to  keep  an  indifferent  carriage  between  both, 
and  to  be  secret,  without  swaying  the  balance  on 
either  side.  They  will  so  beset  a man  with  ques- 

1A  word  now  unused,  signifying  the  “ traits”  or 
“ features.” 

3 


34 


BACON’S  ESSAYS- 


tions,  and  draw  him  on,  and  pick  it  out  of  him, 
that  with  an  absurd  silence,  he  must  show  an  in- 
clination one  way;  or  if  he  do  not,  they  will 
gather  as  much  from  his  silence  as  by  his  speech. 
As  for  equivocations,  or  oraculous  speeches,  they 
cannot  hold  out  long : so  that  no  man  can  be  secret 
except  he  give  himself  a little  scope  of  dissimula- 
tion, which  is,  as  it  were,  but  the  skirts  or  train 
of  secrecy. 

But  for  the  third  degree,  which  is  .simulation 
and  false  profession,  that  I hold  more  culpable, 
and  less  politic,  except  it  be  in  great  and  rare 
matters  : and,  therefore,  a general  custom  of  sim- 
ulation (which  is  this  last  degree)  is  a vice  rising 
either  of  a natural  falseness,  or  fearfulness,  or  of 
a mind  that  hath  some  main  faults ; which,  be- 
cause a man  must  needs  disguise,  it  maketh  him 
practice  simulation  in  other  things,  lest  his  hand 
should  be  out  of  use. 

The  advantages  of  simulation  and  dissimulation 
are  three : first,  to  lay  asleep  opposition,  and  to 
surprise ; for  where  a man’s  intentions  are  pub- 
lished, it  is  an  alarm  to  call  up  all  that  are 
against  them : the  second  is,  to  reserve  to  a man’s 
self  a fair  retreat ; for  if  a man  engage  himself  by 


OF  SIMULATION  AND  DISSIMULATION. 


35 


a manifest  declaration,  he  must  go  through,  or 
take  a fall : the  third  is,  the  better  to  discover 
the  mind  of  another  ; for  to  him  that  opens  him- 
self men  will  hardly  show  themselves  adverse ; but 
will  (fair)  let  him  go  on,  and  turn  their  freedom 
of  speech  to  freedom  of  thought ; and  therefore 
it  is  a good  shrewd  proverb  of  the  Spaniards, 
“ Tell  a lie  and  find  a troth 1 as  if  there  were  no 
way  of  discovery  by  simulation.  There  be  also 
three  disadvantages  to  set  it  even ; the  first,  that 
simulation  and  dissimulation  commonly  carry 
with  them  a show  of  fearfulness,  which,  in  any 
business  doth  spoil  the  feathers  of  round  flying 
up  to  the  mark  ; the  second,  that  it  puzzleth  and 
perplexeth  the  conceits  of  many,  that  perhaps, 
would  otherwise  co-operate  with  him,  and  makes 
a man  walk  almost  alone  to  his  own  ends ; the 
third,  and  greatest,  is,  that  it  depriveth  a man  of 
one  of  the  most  principal  instruments  for  action, 
which  is  trust  and  belief.  The  best  composition 
and  temperature  is,  to  have  openness  in  fame  and 
opinion ; secrecy  in  habit ; dissimulation  in 
seasonable  use ; and  a power  to  feign  if  there  be 
no  remedy. 


1 A truth. 


36 


BACON’S  ESSAYS. 


VII. — OF  PARENTS  AND  CHILDREN. 

The  joys  of  parents  are  secret,  and  so  are  their 
griefs  and  fears ; they  cannot  utter  the  one,  nor 
they  will  not  utter  the  other.  Children  sweeten 
labors,  but  they  make  misfortunes  more  bitter; 
they  increase  the  cares  of  life,  but  they  mitigate 
the  remembrance  of  death.  The  perpetuity  by 
generation  is  common  to  beasts ; but  memory, 
merit,  and  noble  works,  are  proper  to  men  : and 
surely  a man  shall  see  the  noblest  works  and 
foundations  have  proceeded  from  childless  men, 
which  have  sought  to  express  the  images  of  their 
minds  where  those  of  their  bodies  have  failed ; so 
the  care  of  posterity  is  most  in  them  that  have  no 
posterity.  They  that  are  the  first  raisers  of  their 
houses  are  most  indulgent  towards  their  children, 
beholding  them  as  the  continuance,  not  only  of 
their  kind;  but  of  their  work ; and  so  both  child- 
ren and  creatures. 

The  difference  in  affection  of  parents  towards 
their  several  children  is  many  times  unequal,  and 
sometimes  unworthy,  especially  in  the  mother ; 
as  Solomon  saith,  “ A wise  son  rejoiceth  the  father, 


OF  PARENTS  AND  CHILDREN. 


37 


but  an  ungracious  son  shames  the  mother.  * ’ 1 A 
man  shall  see,  where  there  is  a house  full  of  chil- 
dren, one  or  two  of  the  eldest  respected,  and  the 
youngest  made  wantons, 2 but  in  the  midst  some 
that  are  as  it  were  forgotten,  who,  many  times, 
nevertheless,  prove  the  best.  The  illiberality  of 
parents,  in  allowance  towards  their  children,  is  a 
harmful  error,  makes  them  base,  acquaints  them 
with  shifts,  makes  them  sort  with  mean  company, 
and  makes  them  surfeit  more  when  they  come  to 
plenty : and,  therefore,  the  proof 3 is  best  when 
men  keep  their  authority  towards  their  children, 
but  not  their  purse.  Men  have  a foolish  manner 
(both  parents,  and  schoolmasters,  and  servants), 
in  creating  and  breeding  an  emulation  between 
brothers  during  childhood,  which  many  times 
sorteth  to  discord  when  they  are  men,  and  dis- 
turbed families.4  The  Italians  make  little  differ- 

1 Proverbs  x.  I : “ A wise  son  maketh  a glad  father,  but 
a foolish  son  is  the  heaviness  of  his  mother.” 

2 Petted — spoiled. 

3 This  word  seems  here  to  mean  “ a plan  ” or  “ method  ” 
as  proved  by  its  results. 

4 There  is  considerable  justice  in  this  remark.  Children 
should  be  taught  to  do  what  is  right  for  its  own  sake,  and 
because  it  is  their  duty  to  do  so,  and  not  that  they  may 


f 

2f>  BACON’S  ESSAYS. 

ence  between  children  and  nephews,  or  near 
kinsfolk ; but  so  they  be  of  the  lump,  they  care 
not,  though  they  pass  not  through  their  own 
body ; and,  to  say  truth,  in  nature  it  is  much  a 
like  matter ; insomuch  that  we  see  a nephew 
sometimes  resembleth  an  uncle  or  a kinsman, 
more  than  his  own  parent,  as  the  blood  happens. 
Let  parents  choose  betimes  the  vocations  and 
courses  they  mean  their  children  should  take,  for 
then  they  are  most  flexible,  and  let  them  not  too 
much  apply  themselves  to  the  disposition  of  their 
children,  as  thinking  they  will  take  best  to  that 
which  they  have  most  mind  to.  It  is  true,  that 
if  the  affection,  or  aptness  of  the  children  be  ex- 
traordinary, then  it  is  good  not  to  cross  it;  but 
generally  the  precept  is  good,  “ Optimum,  elige, 
suave  et  facile  illud  faciet  consuetude.”1  Younger 
brothers  are  commonly  fortunate,  but  seldom  or 
never  where  the  elder  are  disinherited. 

have  the  selfish  gratification  of  obtaining  the  reward  which 
their  companions  have  failed  to  secure,  and  of  being  led  to 
think  themselves  superior  to  their  companions.  When 
launched  upon  the  world,  emulation  will  be  quite  sufficiently 
forced  upon  them  by  stern  necessity. 

1 Select  that  course  of  life  which  is  the  most  advanta- 
geous : habit  will  soon  render  it  pleasant  and  easily  en- 
dured.” 


OF  MARRIAGE  AND  SINGLE  EIFE. 


39 


VIII.— OF  MARRIAGE  AND  SINGLE  LIFE. 

He  that  hath  a wife  and  children  hath  given 
hostages  to  fortune  ; for  they  are  impediments  to 
great  enterprises,  either  of  virtue  or  mischief. 
Certainly  the  best  works,  and  of  greatest  merit 
for  the  public,  have  proceeded  from  the  unmarried 
or  childless  men,  which  both  in  affection  and 
means  have  married  and  endowed  the  public. 
Yet  it  were  great  reason  that  those  that  have  chib 
dren  should  have  greatest  care  of  future  times, 
unto  which  they  know  they  must  transmit  their 
dearest  pledges.  Some  there  are  who,  though 
they  lead  a single  life,  yet  their  thoughts  do  end 
with  themselves,  and  account  future  times  im- 
pertinences; nay,  there  are  some  other  that 
account  wife  and  children  but  as  bills  of  charges ; 
nay  more,  there  are  some  foolish  rich  covetous 
men,  that  take  a pride  in  having  no  children, 
because  they  may  be  thought  so  much  the  richer ; 
for,  perhaps  they  have  heard  some  talk,  “ Such 
an  one  is  a great  rich  man,”  and  another  except 
to  it,  “ Yea,  but  he  hath  a great  charge  of  chil- 
dren,” as  if  it  were  an  abatement  to  his  riches: 
but  the  most  ordinary  cause  of  a single  life  is 


40 


BACON’S  ESSAYS. 


liberty,  especially  in  certain  self-pleasing  and 
humorous  minds,  which  are  so  sensible  of  every 
restraint,  as  they  will  go  near  to  think  their  girdles 
and  garters  to  be  bonds  and  shackles.  Unmarried 
men  are  best  friends,  best  masters,  best  servants ; 
but  not  always  best  subjects,  for  they  are  light  to 
run  away,  and  almost  all  fugitives  are  of  that  con- 
dition. A single  life  doth  well  with  churchmen, 
for  charity  will  hardly  water  the  ground  where  it 
must  first  fill  a pool.1  It  is  indifferent  for  judges 
and  magistrates ; for  if  they  be  facile  and  corrupt, 
you  shall  have  a servant  five  times  worse  than  a 
wife.  For  soldiers,  I find  the  generals  commonly, 
in  their  hortatives,  put  men  in  mind  of  their  wives 
and  children ; and  I think  the  despising  of  mar- 
riage amongst  the  Turks  maketh  the  vulgar  soldier 
more  base.  Certainly  wife  and  children  are  a 
kind  of  discipline  of  humanity  ; and  single  men, 
though  they  be  many  times  more  charitable, 
because  their  means  are  less  exhaust,  yet,  on  the 
other  side,  they  are  more  cruel  and  hard-hearted 
(good  to  make  severe  inquisitors),  because  their 

1 His  meaning  is  that  if  clergymen  have  the  expenses  of 
a family  to  support,  they  will  hardly  find  means  for  the 
exercise  of  benevolence  towards  their  parishioners. 


OF  MARRIAGE  AND  SINGLE  FIFE- 


41 


tenderness  is  not  so  oft  called  upon.  Grave 
natures,  led  by  custom,  and  therefore  constant, 
are  commonly  loving  husbands,  as  was  said  of 
Ulysses,  “ Vetulam  suam  praetulit  immortalitati.’’1 
Chaste  women  are  often  proud  and  froward,  as 
presuming  upon  the  merit  of  their  chastity.  It 
is  one  of  the  best  bonds,  both  of  chastity  and 
obedience,  in  the  wife,  if  she  think  her  husband 
wise,  which  she  will  never  do  if  she  find  him 
jealous.  Wives  are  young  men’s  mistresses,  com- 
panions for  middle  age,  and  old  men’s  nurses, 
so  as  a man  may  have  a quarrel 2 to  marry  when 
he  will : but  yet  he  was  reputed  one  of  the  wise 
men  that  made  answer  to  the  question  when  a 
man  should  marry:  “A  young  man  not  yet,  an 
elder  man  not  at  all.”  It  is  often  seen  that  bad 
husbands  have  very  good  wives;  whether  it  be 
that  it  raiseth  the  price  of  their  husband’s  kind- 
ness when  it  comes,  or  that  the  wives  take  a pride 
in  their  patience ; but  this  never  fails,  if  the  bad 
husbands  were  of  their  own  choosing,  against 

1 “ He  preferred  his  aged  wife  Penelope  to  immortality.” 
This  was  when  Ulysses  was  entreated  by  the  goddess 
Calypso  to  give  up  all  thoughts  of  returning  to  Ithaca,  and 
remain  with  her  in  the  enjoyment  of  immortality. 

2 “ May  have  a pretext,”  or  “ excuse.” 


42 


BACON’S  ESSAYS. 


their  friends’  consent,  for  then  they  will  be  sure 
to  make  good  their  own  folly. 

IX.— OF  ENVY. 

There  be  none  of  the  affections  which  have 
been  noted  to  fascinate  or  bewitch,  but  love  and 
envy : they  both  have  vehement  wishes ; they 
frame  themselves  readily  into  imaginations  and 
suggestions,  and  they  come  easily  into  the  eye, 
especially  upon  the  presence  of  the  objects  which 
are  the  points  that  conduce  to  fascination,  if  any 
such  thing  there  be.  We  see,  likewise,  the 
Scripture  calleth  envy  an  evil  eye ; 1 and  the 
astrologers  call  the  evil  influences  of  the  stars  evil 
aspects ; so  that  still  there  seemeth  to  be  acknow- 

1 So  prevalent  in  ancient  times  was  the  notion  of  the 
injurious  effects  of  the  eye  of  envy,  that  in  common  par- 
lance the  Romans  generally  used  the  word  “ prsefiscini,” 
“ without  risk  of  exchantment,”  or  u fascination,”  when 
they  spoke  in  high  terms  of  themselves.  They  supposed 
that  they  thereby  averted  the  effects  of  enchantment  pro- 
duced by  the  evil  eye  of  any  envious  person  who  might  at 
that  moment  possibly  be  looking  upon  them.  Lord  Bacon 
probably  here  alludes  to  St.  Mark  vii.  21,  22 : “ Out  of  the 
heart  of  men  proceedeth — deceit,  lasciviousness,  an  evil 
eye,  Solomon  also  speaks  of  the  evil  eye,  Prov.  xxiii,  6,  and 
xxvii.  22. 


OF  ENVY. 


43 


ledged,  in  the  act  of  envy,  an  ejaculation,  or 
irradiation  of  the  eye ; nay,  some  have  been  so 
curious  as  to  note,  that  the  times,  when  the  stroke 
or  percussion  of  an  envious  eye  doth  most  hurt, 
are,  when  the  party  envied  is  beheld  in  glory  or, 
triumph ; for  that  sets  an  edge  upon  envy  : and 
besides,  at  such  times,  the  spirits  of  the  person 
envied  do  come  forth  most  into  the  outward  parts, 
and  so  meet  the  blow. 

But  leaving  these  curiosities  (though  not  un- 
worthy to  be  thought  on  in  fit  place),  we  will 
handle  what  persons  are  apt  to  envy  others,  what 
persons  are  most  subject  to  be  envied  themselves, 
and  what  is  the  difference  between  public  and 
private  envy. 

A man  that  hath  no  virtue  in  himself  ever 
envieth  virtue  in  others;  for  men’s  minds  will 
either  feed  upon  their  own  good,  or  .upon  others’ 
evil ; and  who  wanteth  the  one  will  prey  upon  the 
other;  and  whoso  is  out  of  hope  to  attain  to 
another’s  virtue,  will  seek  to  come  at  even  hand,1 
by  depressing  another’s  fortune. 

A man  that  is  busy  and  inquisitive  is  commonly 
envious ; for  to  know  much  of  other  men’s  mat- 
1 To  be  even  with  him. 


44 


BACON’S  ESSAYS. 


ters  cannot  be,  because  all  that  ado  may  concern 
his  own  estate ; therefore  it  must  needs  be  that  he 
taketh  a kind  of  play-pleasure  in  looking  upon 
the  fortunes  of  others  ; neither  can  he  that  mind- 
eth  but  his  own  business  find  much  matter  for 
envy ; for  envy  is  a gadding  passion,  and  walketh 
the  street,  and  does  not  keep  home : “ Non  est 

curiosus,  quin  idem  sit  malevolus.”  1 

Men  of  noble  birth  are  noted  to  be  envious 
towards  new  men  when  they  rise;  for  the  dis- 
tance is  altered  : and  it  is  like  a deceit  of  the  eye, 
that  when  others  come  on  they  think  themselves 
go  back. 

Deformed  persons  and  eunuchs,  and  the  old 
men  and  bastards,  are  envious ; for  he  that  cannot 
possibly  mend  his  own  case,  will  do  what  he  can 
to  impair  another’s;  except  these  defects  light 
upon  a very  brave  and  heroic  nature,  which  think- 
eth  to  make  his  natural  wants  part  of  his  honor ; 
in  that  it  should  be  said,  “ That  a eunuch,  or  a 
lame  man,  did  such  great  matters,”  affecting  the 
honor  of  a miracle : as  it  was  in  Narses2  the 

la  There  is  no  person  a busy-body  but  what  he  is  ill- 
natured  too.”  This  passage  is  from  the  Stichus  of  Plautus. 

2 Narses  superseded  Belisarius  in  the  command  of  the 


OF  ENVY. 


45 


eunuch,  and  Agesilaus  and  Tamerlane,1  that  were 
lame  men. 

The  same  is"  the  case  of  men  that  rise  after 
calamities  and  misfortunes ; for  they  are  as  men 
fallen  out  with  the  times,  and  think  other  men’s 
harms  a redemption  of  their  own  sufferings. 

They  that  desire  to  excel  in  too  many  matters, 
out  of  levity  and  vain-glory,  are  ever  envious,  for 
they  cannot  want  work : it  being  impossible,  but 
many,  in  some  of  those  things,  should  surpass 
them;  which  was  the  character  of  Adrian  the 

armies  of  Italy,  by  the  orders  of  the  Emperor  Justinian.  He 
defeated  Totila,  the  king  of  the  Goths  (who  had  taken 
Rome),  in  a decisive  engagement,  in  which  the  latter  was 
slain.  He  governed  Italy  with  consummate  ability  for 
thirteen  years,  when  he  was  ungratefully  recalled  by  Justin 
the  Second,  the  successor  of  Justinian. 

1 Tamerlane,  or  Timour,  was  a native  of  Samarcand,  of 
which  territory  he  was  elected  emperor.  He  overran 
Persia,  Georgia,  Hindostan,  and  captured  Bajazet,  the  val- 
iant Sultan  of  the  Turks,  at  the  battle  of  Angora,  1402, 
whom  he  is  said  to  have  inclosed  in  a cage  of  iron.  His 
conquests  extended  from  the  Irtish  and  Volga  to  the  Persian 
Gulf  and  from  the  Ganges  to  the  Grecian  Archipelago. 
While  preparing  for  the  invasion  of  China,  he  died,  in  the 
70th  year  of  his  age,  A.  D.  1405.  He  was  tall  and  corpulent 
in  person,  but  was  maimed  in  one  hand,  and  lame  on  the 
right  side. 


46 


BACON’S  ESSAYS. 


emperor,  that  mortally  envied  poets  and  painters, 
and  artificers  in  works,  wherein  he  had  a vein  to 
excel. 

Lastly,  near  kinsfolk  and  fellows  in  office,  and 
those  that  have  been  bred  together,  are  more  apt 
to  envy  their  equals  when  they  are  raised ; for  it 
doth  upbraid  unto  them  their  own  fortunes,  and 
pointeth  at  them,  and  cometh  oftener  into  their 
remembrance,  and  incurreth  likewise  more  into 
the  note1  of  others;  and  envy  ever  redoubleth 
from  speech  and  fame.  Cain’s  envy  was  the  more 
vile  and  malignant  towards  his  brother  Abel,  be- 
cause when  his  sacrifice  was  better  accepted,  there 
was  nobody  to  look  on.  Thus  much  for  those 
that  are  apt  to  envy. 

Concerning  those  that  are  more  or  less  subject 
to  envy : First,  persons  of  eminent  virtue,  when 
they  are  advanced,  are  less  envied,  for  their  for- 
tune seemeth  but  due  unto  them;  and  no  man 
envieth  the  payment  of  a debt,  but  rewards  and 
liberality  rather.  Again,  envy  is  ever  joined  with 
the  comparing  of  a man’s  self ; and  where  there 
is  no  comparison,  no  envy ; and  therefore  kings 
are  not  envied  but  by  kings.  Nevertheless,  it  is 
1 Comes  under  the  observation. 


OF  ENVY. 


47 


to  be  noted,  that  unworthy  persons  are  most 
envied  at  their  first  coming  in,  and  afterwards 
overcome  it  better;  whereas,  contrariwise,  per- 
sons of  worth  and  merit  are  most  envied  when 
their  fortune  continueth  long ; for  by  that  time, 
though  their  virtue  be  the  same,  yet  it  hath  not 
the  same  lustre;  for  fresh  men  grow  up  that 
darken  it. 

Persons  of  noble  blood  are  less  envied  in  their 
rising ; for  it  seemeth  but  right  done  to  their 
birth ; besides,  there  seemeth  not  so  much  added 
to  their  fortune ; and  envy  is  as  the  sunbeams, 
that  beat  hotter  upon  a bank  or  steep  rising 
ground,  than  upon  a flat ; and,  for  the  same  rea- 
son, those  that  are  advanced  by  degrees  are  less 
envied  than  those  that  are  advanced  suddenly, 
and  “ per  saltum.” 1 

Those  that  have  joined  with  their  honor  great 
travels,  cares,  or  perils,  are  less  subject  to  envy ; 
for  men  think  that  they  earn  their  honors  hardly, 
and  pity  them  sometimes ; and  pity  ever  healeth 
envy : wherefore  you  shall  observe,  that  the  more 
deep  and  sober  sort  of  politic  persons,  in  their 
greatness,  are  ever  bemoaning  themselves  what  a 

1 “ By  a leap,”  i.  e.f  over  the  heads  of  others. 


48 


BACON’S  ESSAYS. 


life  they  lead,  chanting,  a “ quanta  patrimur ; ” 1 
not  that  they  feel  it  so,  but  only  to  abate  the  edge 
of  envy : but  this  is  to  be  understood  of  business 
that  is  laid  upon  men,  and  not  such  as  they  call 
unto  themselves;  for  nothing  increaseth  envy 
more  than  an  unnecessary  and  ambitious  engross- 
ing of  business;  and  nothing  doth  extinguish 
envy  more  than  for  a great  person  to  preserve  all 
other  inferior  officers  in  their  full  rights  and  pre- 
eminences of  their  places ; for,  by  that  means, 
there  be  so  many  screens  between  him  and  envy. 

Above  all,  those  are  most  subject  to  envy, 
which  carry  the  greatness  of  their  fortunes  in  an 
insolent  and  proud  manner  : being  never  well  but 
while  they  are,  showing  how  great  they  are,  either 
by  outward  pomp,  or  by  triumphing  over  all 
opposition  or  competition  : whereas  wise  men  will 
rather  do  sacrifice  to  envy,  in  suffering  themselves, 
sometimes  of  purpose,  to  be  crossed  and  over- 
borne in  things  that  do  not  much  concern  them. 
Notwithstanding  so  much  is  true,  that  the  carriage 
of  greatness  in  a plain  and  open  manner  (so  it  be 
without  arrogancy  and  vain-glory)  doth  draw  less 
envy  than  if  it  be  in  a more  crafty  and  cunning 
1 “ How  vast  the  evils  we  endure.” 


OF  ENVY. 


49 


fashion ; for  in  that  course  a man  doth  but  dis- 
avow fortune,  and  seemeth  to  be  conscious  of  his 
own  want  in  worth,  and  doth  but  teach  others  to 
envy  him. 

Lastly,  to  conclude  this  part,  as  we  said  in  the 
beginning  that  the  act  of  envy  had  somewhat  in 
it  of  witchcraft,  so  there  is  no  other  cure  of  envy 
but  the  cure  of  witchcraft ; and  that  is,  to  remove 
the  lot  (as  they  call  it),  and  to  lay  it  upon  another ; 
for  which  purpose  the  wiser  sort  of  great  persons 
bring  in  ever  upon  the  stage  somebody  upon 
whom  to  derive  the  envy  that  would  come  upon 
themselves;  sometimes  upon  ministers  and  ser- 
vants, sometimes  upon  colleagues  and  associates, 
and  the  like ; and,  for  that  turn,  there  are  never 
wanting  some  persons  of  violent  and  undertaking 
natures,  who,  so  they  may  have  power  and  busi- 
ness, will  take  it. at  any  cost. 

Now,  to  speak  of  public  envy : there  is  yet 
some  good  in  public  envy,  whereas  in  private 
there  is  none  ; for  public  envy  is  as  an  ostracism,1 * * 4 
that  eclipseth  men  when  they  get  too  great ; and 

1 He  probably  alludes  to  the  custom  of  the  Athenians,  who 

frequently  ostracised  or  banished  by  vote  their  public  men, 

lest  they  should  become  too  powerful. 

4 


50 


BACON’S  ESSAYS. 


therefore  it  is  a bridle  also  to  great  ones,  to  keep 
them  within  bounds. 

This  envy,  being  in  the  Latin  word  “invidia,”  1 
goeth  in  the  modern  languages  by  the  name  of 
discontentment ; of  which  we  shall  speak  in  hand- 
ling sedition.  It  is  a disease  in  a state  like  to 
infection ; for  as  infection  spreadeth  upon  that 
which  is  sound,  and  tainteth  it,  so,  when  envy  is 
gotten  once  into  a state,  it  traduceth  even  the  best 
actions  thereof,  and  turneth  them  into  an  ill  odor ; 
and  therefore  there  is  little  won  by  intermingling 
of  plausible  actions;  for  that  doth  argue  but  a 
weakness  and  a fear  of  envy,  which  hurteth  so 
much  the  more,  as  it  is  likewise  usual  in  infections, 
which,  if  you  fear  them,  you  call  them  upon  you. 

This  public  envy  seemeth  to  beat  chiefly  upon 
principal  officers  or  ministers,  rather  than  upon 
kings  and  estates  themselves.  But  this  is  a sure 
rule,  that  if  the  envy  upon  the  minister  be  great, 
when  the  cause  of  it  in  him  is  small ; or  if  the 
envy  be  general  in  a manner  upon  all  the  min- 
isters of  an  estate,  then  the  envy  (though  hidden) 
is  truly  upon  the  state  itself.  And  so  much  of 

1 From  “ in  ” and  “ video,”  “ to  look  upon with  reference 
to  the  so-called  “ evil  eye”  of  the  envious. 


OF  EOVE- 


51 


public  envy  or  discontentment,  and  the  difference 
thereof  from  private  envy,  which  was  handled  in 
the  first  place. 

We  will  add  this  in  general,  touching  the  affec- 
tion of  envy,  that  of  all  other  affections  it  is  the 
most  importune  and  continual ; for  of  other  affec- 
tions there  is  occasion  given  but  now  and  then  ; 
and  therefore  it  was  well  said,  “ Invidia  festos 
dies  non  agit 1 for  it  is  ever  working  upon  some 
or  other.  And  it  is  also  noted,  that  love  and 
envy  do  make  a man  pine,  which  other  affections 
do  not,  because  they  are  not  so  continual.  It  is 
also  the  vilest  affection,  and  the  most  depraved ; 
for  which  cause  it  is  the  proper  attribute  of  the 
devil,  who  is  called  “The  envious  man,  that 
soweth  tares  amongst  the  wheat  by  night;”  2 as  it 
always  cometh  to  pass  that  envy  worketh  subtilely, 
and  in  the  dark,  and  to  the  prejudice  of  good 
things,  such  as  is  the  wheat. 

X.— OF  LOVE. 

The  stage  is  more  beholding  to  love  than  the 
life  of  man  ; for  as  to  the  stage,  love  is  ever  matter 

1 “ Envy  keeps  no  holidays.” 

2 See  St.  Matthew,  xiii.  25. 


52 


BACON’S  ESSAYS. 


of  comedies,  and  now  and  then  of  tragedies ; but 
in  life  it  doth  much  mischief,  sometimes  like  a 
Siren,  sometimes  like  a Fury.  You  may  observe, 
that  amongst  all  the  great  and  worthy  persons 
(whereof  the  memory  remaineth,  either  ancient 
or  recent),  there  is  not  one  that  hath  been  trans- 
ported to  the  mad  degree  of  love,  which  shows 
that  great  spirits  and  great  business  do  keep  out 
this  weak  passion.  You  must  except,  nevertheless, 
Marcus  Antonius,  the  half  partner  of  the  empire 
of  Rome,  and  Appius  Claudius,1  the  Decemvir 
and  lawgiver ; whereof  the  former  was  indeed  a 
voluptuous  man,  and  inordinate;  but  the  latter 
was  an  austere  and  wise  man : and  therefore  it 
seems  (though  rarely)  that  love  can  find  entrance, 
not  only  into  an  open  heart,  but  also  into  a heart 
well  fortified,  if  watch  be  not  well  kept.  It  is  a 
poor  saying  of  Epicurus,  “ Satis  magnum  alter 
alteri  theatrum  sumus 2 as  if  man,  tnade  for  the 

1 He  iniquitously  attempted  to  obtain  possession  of  the 
person  of  Virginia,  who  was  killed  by  her  father  Virginius, 
to  prevent  her  from  falling  a victim  to  his  lust.  This  cir- 
cumstance caused  the  fall  of  the  Decemvir  at  Rome,  who 
had  been  employed  in  framing  the  code  of  laws  afterwards 
known  as  “ The  Laws  of  the  Twelve  Tables.”  They  nar- 
rowly escaped,  being  burnt  alive  by  the  infuriated  populace. 

2 “ We  are  a sufficient  theme  for  contemplation,  the  one 


OF  I^OVF. 


53 


contemplation  of  heaven  and  all  noble  objects, 
should  do  nothing  but  kneel  before  a little  idol, 
and  make  himself  subject,  though  not  of  the 
mouth  (as  beasts  are),  yet  of  the  eye,  which  was 
given  him  for  higher  purposes.  It  is  a strange 
thing  to  note  the  excess  of  this  passion,  and  how 
it  braves  the  nature  and  value  of  things  by  this, 
that  the  speaking  in  a perpetual  hyperbole  is 
comely  in  nothing  but  in  love;  neither  is  it 
merely  in  the  phrase ; for  whereas  it  hath  been 
well  said,  “ That  the  arch  flatterer,  with  whom  all 
the  petty  flatterers  have  intelligence,  is  a man’s 
self ; ’ ’ certainly  the  lover  is  more ; for  there  was 
never  proud  man  thought  so  absurdly  well  of  him- 
self as  the  lover  doth  of  the  person  loved ; and 
therefore  it  was  well  said,  “ That  it  is  impossible 
to  love  and  to  be  wise.”  Neither  doth  this  weak- 

for  the  other.”  Pope  seems,  notwithstanding  this  censure  of 
Bacon,  to  have  been  of  the  same  opinion  with  Epicurus : — 

“ Know  then  thyself,  presume  not  God  to  scan, 

The  proper  study  for  mankind  is  man.” 

Essay  on  Man , Ep.  ii.  I,  2. 

Indeed  Lord  Bacon  seems  to  have  misunderstood  the  saying 
of  Epicurus,  who  did  not  mean  to  recommend  man  as  the 
sole  object  of  the  bodily  vision,  but  as  the  proper  theme  for 
mental  contemplation. 


54 


BACON’S  ESSAYS. 


ness  appear  to  others  only,  and  not  to  the  party 
loved,  but  to  the  loved  most  of  all,  except  the 
love  be  reciprocal ; for  it  is  a true  rule,  that  love 
is  ever  rewarded,  either  with  reciprocal,  or  with 
an  inward  and  secret  contempt;  by  how  much 
the  more  men  ought  to  beware  of  this  passion, 
which  loseth  not  only  other  things,  but  itself. 
As  for  the  other  losses,  the  poet’s  relation1  doth 
well  figure  them:  “That  he  that  preferred 

Helena,  quitted  the  gifts  of  Juno  and  Pallas;”  for 
whosoever  esteemeth  too  much  of  amorous  affec- 
tion, quitteth  both  riches  and  wisdom.  This 
passion  hath  his  floods  in  the  very  times  of  weak- 
ness, which  are,  great  prosperity  and  great  adver- 
sity, though  this  latter  hath  been  less  observed ; 
both  which  times  kindle  love,  and  make  it  more 
fervent,  and  therefore  show  it  to  be  the  child  of 
folly.  They  do  best  who,  if  they  cannot  but 
admit  love,  yet  make  it  keep  quarter,  and  sever  it 
wholly  from  their  serious  affairs  and  actions  of 
life  ; for  if  it  check  once  with  business,  it  troubleth 
men’s  fortunes,  and  maketh  men  that  they  can 
nowise  be  true  to  their  own  ends.  I .know  not 

1 He  refers  to  the  judgment  of  Paris,  mentioned  by  Ovid 
in  his  Epistles,  of  the  Heroines. 


OF  GREAT  PEACE. 


55 


how,  but  martial  men  are  given  to  love : I think 
it  is,  but  as  they  are  given  to  wine,  for  perils 
commonly  ask  to  be  paid  in  pleasures.  There  is 
in  man’s  nature  a secret  inclination  and  motion 
towards  love  of  others,  which,  if  it  be  not  spent 
upon  some  one  or  a few,  doth  naturally  spread  itself 
towards  many,  and  maketh  men  become  humane 
and  charitable,  as  it  is  seen  sometimes  in  friars.  Nup- 
tial love  maketh  mankind,  friendly  love  perfecteth 
it,  but  wanton  love  corrupteth  and  embaseth  it. 

XL— OF  GREAT  PLACE. 

Men  in  great  place  are  thrice  servants — ser- 
vants of  the  sovereign  or  state,  servants  of  fame, 
servants  of  business ; so  as  they  have  no  free- 
dom, neither  in  their  persons  nor  in  their  ac- 
tions, nor  in  their  times.  It  is  a strange  desire 
to  seek  power  and  to  lose  liberty ; or  to  seek 
power  over  others,  and  to  loose  power  over  a 
man’s  self.  The  rising  unto  place  is  laborious, 
and  by  pains  men  come  to  greater  pains ; and  it 
is  sometimes  base,  and  by  indignities  men  come 
to  dignities.  The  standing  is  slippery,  and  the 
regress  is  either  a downfall,  or  at  least  an  eclipse, 
which  is  a melancholy  thing  : “Cum  non  sis  qui 


56 


BACON’S  ESSAYS. 


fueris,  non  esse  cur  velis  vivere.”1  Nay,  retire 
men  cannot  when  they  would,  neither  will  they 
when  it  were  reason ; but  are  impatient  of  private- 
ness even  in  age  and  sickness,  which  require  the 
shadow ; like  old  townsmen,  that  will  be  still  sit- 
ting at  their  street-door,  though  thereby  they  of- 
fer age  to  scorn.  Certainly  great  persons  had 
need  to  borrow  other  men’s  opinions  to  think 
themselves  happy;  for  if  they  judge  by  their 
own  feeling,  they  cannot  find  it : but  if  they 
think  with  themselves  what  other  men  think 
of  them,  and  that  other  men  would  fain  be  as  they 
are,  then  they  are  happy  as  it  were  by  report, 
when,  perhaps,  they  find  the  contrary  within ; 
for  they  are  the  first  that  find  their  own  griefs, 
though  they  be  the  last  that  find  their  own  faults. 
Certainly  men  in  great  fortunes  are  strangers  to 
themselves,  and  while  they  are  in  the  puzzle  of 
business  they  have  no  time  to  tend  their  health 
either  of  body  or  mind.  “ Illi  mors  gravis  in- 
cubat,  qui  notus  nimis  omnibus,  ignotus  moritur 
sibi.”  2 In  place  there  is  license  to  do  good  and 

1 “ Since  you  are  not  what  you  were,  there  is  no  reason 
why  you  should  wish  to  live.” 

2 “ Death  presses  heavily  upon  him,  who  well-known  to 
all  others,  dies  unknown  to  himself.” 


OF  GRKAT  PI*ACF. 


57 


evil ; whereof  the  latter  is  a curse : for  in  evil  the 
best  condition  is  not  to  will,  the  second  not  to 
can.  But  power  to  do  good  is  the  true  and  law- 
ful end  of  aspiring ; for  good  thoughts,  though 
God  accept  them,  yet  towards  men  are  little 
better  than  good  dreams,  except  they  be  put  in 
act ; and  that  cannot  be  without  power  and  place, 
as  the  vantage  and  commanding  ground.  Merit 
and  good  works  is  the  end  of  man’s  motion  ; and 
conscience  of  the  same  is  the  accomplishment  of 
man’s  rest : for  ifaman  can  be  partaker  of  God’s 
theatre,  he  shall  likewise  be  partaker  of  God’s 
rest.  “ Et  conversus  Deus,  ut  aspiceret  opera, 
quae  fecerunt  manus  suae,  vidit  quod  omnia  essent 
bona  nimis 1 and  then  the  Sabbath. 

In  the  discharge  of  thy  place  set  before  thee 
the  best  examples  ; for  imitation  is  a globe  of  pre- 
cepts ; and  after  a time  set  before  thee  thine  own 
example  ; and  examine  thyself  strictly  whether 
thou  didst  not  best  at  first.  Neglect  not  also  the 
examples  of  those  that  have  carried  themselves  ill 
in  the  same  place  ; not  to  set  off  thyself  by  tax- 

1 “ And  God  turned  to  behold  the  works  which  his  hands 
had  made,  and  he  saw  that  everything  was  very  good.”  — 
See  Gen.  i.  31. 


BACON’S  ESSAYS. 


5S 

ing  their  memory,  but  to  direct  thyself  what  to 
avoid.  Reform,  therefore,  without  bravery  or 
scandal  of  former  times  and  persons ; but  yet  set 
it  down  to  thyself  as  well  to  create  good  prece- 
dents as  to  follow  them.  Reduce  things  to  the 
first  institution,  and  observe  wherein  and  how 
they  have  degenerated ; but  yet  ask  counsel  of 
both  times — of  the  ancient  time  what  is  best,  and 
of  the  latter  time  what  is  fittest.  Seek  to  make 
thy  course  regular,  that  men  may  know  before- 
hand what  they  may  expect ; but  be  not  too  posi- 
tive and  peremptory ; and  express  thyself  well 
when  thou  digressest  from  thy  rule.  Preserve  the 
right  of  thy  place,  but  stir  not  questions  of  juris- 
diction ; and  rather  assume  thy  right  in  silence, 
and  “de  facto/’  1 than  voice  it  with  claims  and 
challenges.  Preserve  likewise  the  rights  of  infer- 
ior places ; and  think  it  more  honor  to  direct  in 
chief  than  to  be  busy  in  all.  Embrace  and  invite 
helps  and  advices  touching  the  execution  of  thy 
place  ; and  do  not  drive  away  such  as  bring  thee 
information  as  meddlers,  but  accept  of  them  in 
good  part.  The  vices  of  authority  are  chiefly  four : 
delays,  corruption,  roughness  and  facility.  For 


1 “ As  a matter  of  course. 


OF  GREAT  PEACE. 


59 


delays  give  easy  access ; keep  times  appointed ; 
go  through  with  that  which  is  in  hand,  and  inter- 
lace not  business  but  of  necessity.  For  corruption, 
do  not  only  bind  thine  own  hands  or  thy  ser- 
vant’s hands  from  taking,  but  bind  the  hands  of 
suitors  also  from  offering  ; for  integrity  used  doth 
the  one ; but  integrity  professed,  and  with  a 
manifest  detestation  of  bribery,  doth  the  other ; 
and  avoid  not  only  the  fault,  but  the  suspicion. 
Whosoever  is  found  variable,  and  changeth  mani- 
festly without  manifest  cause,  giveth  suspicion  of 
corruption  ; therefore,  always  when  thou  changest 
thine  opinion  or  course,  profess  it  plainly,  and 
declare  it,  together  with  the  reasons  that  move 
thee  to  change,  and  do  not  think  to  steal  it.  .A 
servant  or  a favorite,  if  he  be  inward,  and  no 
other  apparent  cause  of  esteem,  is  commonly 
thought  but  a by-way  to  close  corruption.  For 
roughness,  it  is  a needless  cause  of  discontent : 
severity  breedeth  fear,  but  roughness  breedeth 
hate.  Even  reproofs  from  authority  ought  to  be 
grave,  and  not  taunting.  As  for  facility, 1 it  is 
worse  than  bribery ; for  bribes  come  but  now  and 
then  ; but  if  importunity  or  idle  respects 2 lead  a 

1 Too  great  easiness  of  access. 

2 Predilections,  that  are  undeserved. 


6o 


BACON’S  ESSAYS. 


man,  he  shall  never  be  without ; as  Solomon  saith, 
“ To  respect  persons  is  not  good  ; for  such  a man 
will  transgress  for  a piece  of  bread.”  1 

It  is  most  true  that  was  anciently  spoken  ; “ A 
place  showeth  the  man  ; and  it  showeth  some  to 
the  better  and  some  to  the  worse:”  “Omnium 
consensu  capax  imperii,  nisi  imperasset,”  2 saith 
Tacitus  of  Galba;  but  of  Vespasian  he  saith, 
“ Solus  imperantium,  Vespasianus  mutatus  in  me- 
lius 3 though  the  one  was  meant  of  sufficiency, 
the  other  of  manners  and  affection.  It  is  an  as- 
sured sign  of  a worthy  and  generous  spirit,  whom 
honor  amends ; for  honor  is,  or  should  be,  the 
place  of  virtue ; and  as  in  nature  things  move 
viplently  to  their  place,  and  calmly  in  their  place, 
so  virtue  in  ambition  is  violent,  in  authority  set- 
tled and  calm.  All  rising  to  great  place  is  by  a 
winding  stair  ; and  if  there  be  factions,  it  is  good 

1 Proverbs  xxviii.  2i.  The  whole  passage  stands  thus  in 
our  version  : “ He  that  maketh  haste  to  be  rich  shall  not 
be  innocent.  To  have  respect  of  persons  is  not  good ; for. 
for  a piece  of  bread  that  man  will  transgress.” 

2 “ By  the  consent  of  all  he  was  fit  to  govern,  if  he  had 
not  governed.” 

3 ‘‘Of  the  emperors,  Vespasian  alone  changed  for  the 
better  after  his  accession .” 


OF  BOLDNESS. 


61 


to  side  a man’s  self  whilst  he  is  in  the  rising,  and 
to  balance  himself  when  he  is  placed.  Use  the 
memory  of  thy  predecessor  fairly  and  tenderly ; 
for  if  thou  dost  not,  it  is  a debt  will  sure  be  paid 
when  thou  art  gone.  If  thou  have  colleagues,  re- 
spect them  ; and  rather  call  them  when  they  look 
not  for  it,  than  exclude  them  when  they  have 
reason  to  look  to  be  called.  Be  not  too  sensible 
or  too  remembering  of  thy  place  in  conversation 
and  private  answers  to  suitors  ; but  let  it  rather 
be  said,  “ When  he  sits  in  place,  he  is  another 
man.” 


XII.— OF  BOLDNESS. 

It  is  a trivial  grammar-school  text,  but  yet 
worthy  a wise  man’s  consideration.  Question  was 
asked  of  Demosthenes,  what  was  the  chief  part  of 
an  orator?  he  answered,  Action:  what  next? — 
Action  : what  next  again  ? — Action.  He  said  it 
that  knew  it  best,  and  had  by  nature  himself  no 
advantage  in  that  he  commended.  A strange 
thing,  that  that  part  of  an  orator  which  is  but  su- 
perficial, and  rather  the  virtue  of  a player,  should 
be  placed  so  high  above  those  other  noble  parts 


62 


BACON’S  kssays. 


of  invention,  elocution,  and  the  rest ; nay,  almost 
alone,  as  if  it  were  all  in  all.  But  the  reason  is 
plain.  There  is  in  human  nature  generally  more 
of  the  fool  than  of  the  wise  ; and  therefore  those 
faculties  by  which  the  foolish  part  of  men’s  minds 
is  taken  are  most  potent.  Wonderful-like  is  the 
case  of  boldness  in  civil  business;  what  first? — 
boldness;  what  second  and  third? — boldness; 
and  yet  boldness  is  a child  of  ignorance  and  base- 
ness, far  inferior  to  other  parts  : but,  nevertheless 
it  doth  fascinate,  and  bind  hand  and  foot  those 
that  are  either  shallow  in  judgment  or  weak  in 
courage,  which  are  the  greatest  part ; yea,  and 
prevaileth  with  wise  men  at  weak  times ; therefore 
we  see  it  hath  done  wonders  in  popular  states, 
but  with  senates  and  princes  less;  and  more, 
ever  upon  the  first  entrance  of  bold  persons  into 
action  than  soon  after;  for  boldness  is  an  ill 
keeper  of  promise.  Surely  as  there  are  mounte- 
banks for  the  natural  body,  so  are  there  mounte- 
banks for  the  politic  body ; men  that  undertake 
great  cures,  and  perhaps  have  been  lucky  in  two 
or  three  experiments,  but  want  the  grounds  of 
science,  and  therefore  cannot  hold  out ; nay,  you 
shall  see  a bold  fellow  many  times  do  Mahomet’s 


OF  BOLDNESS. 


63 


miracle.  Mahomet  made  the  people  believe  that 
he  would  call  a hill  to  him,  and  from  the  top  of 
it  offer  up  his  prayers  for  the  observers  of  his  law. 
The  people  assembled  ; Mahomet  called  the  hill 
to  come  to  him  again  and  again  ; and  when  the 
hill  stood  still,  he  was  never  a whit  abashed,  but 
said,  “ If  the  hill  will  not  come  to  Mahomet,  Ma- 
homet will  go  to  the  hill.  ’ * So  these  men  when 
they  have  promised  great  matters  and  failed  most 
shamefully,  yet  (if  they  have  the  perfection  of 
boldness)  they  will  but  slight  it  over,  and  make  a 
turn,  and  no  more  ado.  Certainly  to  men  of  great 
judgment,  bold  persons  are  a sport  to  behold ; 
nay,  and  to  the  vulgar  also  boldness  hath  some- 
what of  the  ridiculous ; for  if  absurdity  be  the 
subject  of  laughter,  doubt  you  not  but  great  bold- 
ness is  seldom  without  some  absurdity  ; especially 
it  is  a sport  when  a bold  fellow  is  out  of  counten- 
ance, for  that  puts  his  face  into  a most  shrunken 
and  wooden  posture,  as  needs  it  must ; for  in 
bashfulness  the  spirits  do  a little  go  and  come  ; 
but  with  bold  men,  upon  like  occasion,  they  stand 
at  a stay ; like  a stale  at  chess,  where  it  is  no 
mate,  but  yet  the  game  cannot  stir : but  this  last 
were  fitter  for  a satire  than  for  a serious  observa» 


BACON’S  ESSAYS. 


tion.  This  is  well  to  be  weighed,  that  boldness 
is  ever  blind ; for  it  seeth  not  dangers  and  incon- 
veniences : therefore  it  is  ill  in  counsel,  good  in 
execution ; so  that  the  right  use  of  bold  persons 
is,  that  they  never  command  in  chief,  but  be  sec- 
onds and  under  the  direction  of  others;  for 
in  counsel  it  is  good  to  see  dangers,  and  in 
execution  not  to  see  them  except  they  be  very 
great. 

XIII.— OF  GOODNESS,  AND  GOODNESS 
OF  NATURE. 

I take  goodness  in  this  sense,  the  effecting  of 
the  weal  of  men,  which  is  that  the  Grecians  call 
“ philanthropia ; ” and  the  word  humanity  (as  it 
is  used)  is  a little  too  light  to  express  it.  Good- 
ness I call  the  habit,  and  goodness  of  nature  the 
inclination.  This,  of  all  virtues  and  dignities  of 
the  mind,  is  the  greatest,  being  the  character  of 
the  Deity : and  without  it  man  is  a busy,  mis- 
chievous, wretched  thing,  no  better  than  a kind 
of  vermin.  Goodness  answers  to  the  theological 
virtue  charity,  and  admits  no  excess  but  error. 
The  desire  of  power  in  excess  caused  the  angels 


OF  GOODNESS. 


65 


to  fall  j1  the  desire  of  knowledge  in  excess  caused 
man  to  fall ; but  in  charity  there  is  no  excess, 
neither  can  angel  or  man  come  in  danger  by  it. 
The  inclination  to  goodness  is  imprinted  deeply 
in  the  nature  of  man ; insomuch,  that  if  it  issue 
not  towards  men,  it  will  take  unto  other  living 
creatures ; as  it  is  seen  in  the  Turks,  a cruel 
people,  who  nevertheless  are  kind  to  beasts,  and 
give  alms  to  dogs  and  birds ; insomuch  as  Bus- 
bechius2  reporteth,  a Christian  boy  in  Constanti- 
nople had  like  to  have  been  stoned  for  gagging 
in  a waggishness  a long-billed  fowl.3  Errors,  in- 

1 It  is  not  improbable  that  this  passage  suggested  Pope’s 
beautiful  lines  in  the  Essay  on  Man , Ep.  i.  125-8. 

✓ “ Pride  still  is  aiming  at  the  blest  abodes, 

Men  would  be  angels,  angels  would  be  gods. 
Aspiring  to  be  gods,  if  angels  fell, 

Aspiring  to  be  angels,  men  rebel.” 

2 Auger  Gislen  Busbec,  or  Busbequius,  a learned  traveller, 
born  at  Comines,  in  Flanders,  in  1522.  He  was  employed 
by  the  Emperor  Ferdinand  as  Ambassador  to  the  Sultan 
Solyman  II.  He  was  afterward  Ambassador  to  France, 
where  he  died  in  1592.  His  letters  relative  to  his  travels 
in  the  East,  which  are  written  in  Latin,  contain  much  in- 
teresting information.  They  were  the  pocket  companion  of 
Gibbon,  and  are  highly  praised  by  him. 

3 In  this  instance  the  stork  or  crane  was  probably  pro- 

5 


66 


BACON’S  ESSAYS. 


deed  in  this  virtue,  of  goodness  or  charity,  may 
be  committed.  The  Italians  have  an  ungracious 
proverb,  “ Tanto  buon  che  val  niente:” — “ So 
good,  that  he  is  good  for  nothing and  one  of 
the  doctors  of  Italy,  Nicholas  Machiavel,1  had 

tected  not  on  the  abstract  grounds  mentioned  in  the  text, 
but  for  reasons  of  state  policy  and  gratitude  combined.  In 
Eastern  climes  the  cranes  and  dogs  are  far  more  efficacious 
than  human  agency  in  removing  filth  and  offal,  and  thereby 
diminishing  the  chances  of  pestilence.  Superstition,  also, 
may  have  formed  another  motive,  as  we  learn  from  a letter 
written  from  Adrianople  by  Lady  Montagu,  in  1718,  that 
storks  were  “ held  there  in  a sort  of  religious  reverence, 
because  they  are  supposed  to  make  every  winter  the  pilgrim- 
age to  Mecca.  To  say  truth,  they  are  the  happiest  subjects 
under  the  Turkish  government,  and  are  so  sensible  of  their 
privileges,  that  they  walk  the  streets  without  fear,  and  gen- 
erally build  their  nests  in  the  lower  parts  of  the  houses. 
Happy  are  chose  whose  houses  are  so  distinguished,  as  the 
vulgar  Turks  are  perfectly  persuaded  that  they  will  not  be 
that  year  attacked  either  by  fire  or  pestilence.”  Storks  are 
still  protected  by  municipal  law  in  Holland,  and  roam  un- 
molested about  the  market-places. 

1 Nicolo  Machiavelli,  a Florentine  statesman.  He  wrote 
“ Discourses  on  the  first  decade  of  Livy,”  which  were  con- 
spicuous for  their  liberality  of  sentiment,  and  just  and 
profound  reflections.  This  work  was  succeeded  by  his 
famous  treatise.  “II  Principe,” — “The  Prince,”  his 
patron,  Caesar  Borgia,  being  the  model  of  the  perfect  prince 
there  described  by  him.  The  whole  scope  of  this  work  is 


OF  GOODNESS. 


67 


the  confidence  to  put  in  writing,  almost  in  plain 
terms,  “ That  the  Christian  faith  had  given  up 
good  men  in  prey  to  those  that  are  tyrannical 
and  unjust which  he  spake,  because,  indeed, 
there  was  never  law,  or  sect,  or  opinion  did  so 
much  magnify  goodness  as  the  Christian  religion 
doth:  therefore,  to  avoid  the  scandal  and  the 
danger  both,  it  is  good  to  take  knowledge  of  the 
errors  of  a habit  so  excellent.  Seek  the  good  of 
other  men,  but  be  not  in  bondage  to  their  faces 
or  fancies;  for  that  is  but  facility  or  softness, 
which  taketh  an  honest  mind  prisoner.  Neither 
give  thou  ^Esop’s  cock  a gem,  who  would  be 
better  pleased  and  happier  if  he  had  had  a barley 
corn.  The  example  of  God  teacheth  the  lesson 
truly ; “ He  sendeth  his  rain,  and  maketh  his 

directed  to  one  object — the  maintenance  of  power,  however 
acquired.  Though  its  precepts  are  no  doubt  based  upon 
the  actual  practice  of  the  Italian  politicians  of  that  day,  it 
has  been  suggested  by  some  writers  that  the  work  was  a 
covert  exposure  of  the  deformity  of  the  shocking  maxims 
that  it  professes  to  inculcate.  The  question  of  his  motives 
have  been  much  discussed,  and  is  still  considered  open. 
The  word  “ Machiavellism  ” has,  however,  been  adopted  to 
denote  all  that  is  deformed,  insincere,  and  perfidious  in 
politics.  He  died  in  great  poverty,  in  the  year  1527. 


68 


BACON’S  ESSAYS. 


sun  to  shine  upon  the  just  and  the  unjust;”1  but 
he  doth  not  rain  wealth,  nor  shine  honor  and 
virtue  upon  men  equally : common  benefits  are 
to  be  communicate  with  all,  but  peculiar  bene- 
fits with  choice.  And  beware  how  in  making 
the  portraiture  thou  breakest  the  pattern ; for 
divinity  maketh  the  love  of  ourselves  the  pattern  : 
the  love  of  our  neighbors  but  the  portraiture : 
“ Sell  all  that  thou  hast,  and  give  it  to  the  poor, 
and  follow  me:”2  but  sell  not  all  thou  hast 
except  thou  come  and  follow  me ; that  is,  except 
thou  have  a vocation  wherein  thou  mayest  do  as 
much  good  with  little  means  as  with  great ; the 
otherwise,  in  feeding  the  streams,  thou  driest  the 
fountain.  Neither  is  there  only  a habit  of  good- 
ness directed  by  right  reason ; but  there  is  in 
some  men,  even  in  nature,  a disposition  towards 

1 St.  Mathew  v.  5 ; “ For  he  maketh  his  sun  to  rise  on  the 
evil  and  on  the  good,  and  sendeth  rain  on  the  just  and  on 
the  unjust.” 

2 This  is  a portion  of  our  Saviour’s  reply  to  the  rich  man 
who  asked  him  what  he  should  do  to  inherit  eternal  life : 
“ Then  Jesus  beholding  him,  loved  him  and  said  unto  him, 
One  thing  thou  lackest;  go  thy  way,  sell  whatsoever  thou 
hast,  and  give  to  the  poor,  and  thou  shalt  have  treasure  in 
heaven:  and  come,  take  up  the  cross,  and  follow  me.” 
— St.  Mark  x.  21. 


OF  GOODNESS. 


69 


it;  as,  on  the  other  side,  there  is  a natural 
malignity : for  there  be  that  in  their  nature  do 
not  affect  the  good  of  others.  The  lighter  sort  of 
malignity  turneth  but  to  a crossness,  or  froward- 
ness,  or  aptness  to  oppose,  or  difflcileness,  or  the 
like;  but  the  deeper  sort  to  envy,  and  mere 
mischief.  Such  men  in  other  men’s  calamities, 
are,  as  it  were,  in  season  and  are  ever  on  the 
loading  part ; not  so  good  as  the  dogs  that 
licked  Lazarus’  sores,1  but  like  flies  that  are  still 
buzzing  upon  anything  that  is  raw ; misanthropi, 
that  make  it  their  practice  to  bring  men  to  the 
bough,  and  yet  have  never  a tree  for  the  purpose 
in  their  gardens,  as  Timon  had  :2  such  disposi- 

1 See  St.  Luke  xvi.  21. 

2 Timon  of  Athens,  as  he  is  generally  called  (being  so 
styled  by  Shakespeare  in  the  play  which  he  has  founded  on 
this  story),  was  surnamed  the  “ Misanthrope,”  from  the 
hatred  which  he  bore  to  his  fellow-men.  He  was  attached 
to  Apemantus,  another  Athenian  of  similar  character  to 
himself,  and  he  professed  to  esteem  Alcibiades,  because  he 
foresaw  that  he  would  one  day  bring  ruin  on  his  country. 
Going  to  the  public  assembly  on  one  occasion,  he  mounted 
the  rostrum,  and  stated  that  he  had  a fig-tree  on  which 
many  worthy  citizens  had  ended  their  days  by  the  halter ; 
that  he  was  going  to  cut  it  down  for  the  purpose  of  build- 
ing on  the  spot,  and  therefore  recommended  all  such  as 
were  inclined  to  avail  themselves  of  it  before  it  was  too  late. 


70 


BACON’S  ESSAYS- 


tions  are  the  very  errors  of  human  nature,  and 
yet  they  are  the  fittest  timber  to  make  great  politics 
of ; like  to  knee  timber,1  that  is  good  for  ships  that 
are  ordained  to  be  tossed,  but  not  for  building 
houses  that  shall  stand  firm.  The  parts  and  signs 
of  goodness  are  many.  If  a man  be  gracious 
and  courteous  to  strangers,  it  shows  he  is  a cit- 
izen of  the  world,  and  that  his  heart  is  no  island 
cut  off  from  other  lands,  but  a continent  that 
joins  to  them : if  he  be  compassionate  towards 
the  afflictions  of  others,  it  shows  that  his  heart  is 
like  the  noble  tree  that  is  wounded  itself  when  it 
gives  the  balm : 2 if  he  easily  pardons  and  remits 
offences,  it  shows  that  his  mind  is  planted  above 
injuries,  so  that  he  cannot  be  shot : if  he  be 
thankful  for  small  benefits,  it  shows  that  he 
weighs  men’s  minds,  and  not  their  trash : but, 
above  all,  if  he  have  St.  Paul’s  perfection,  that 
he  would  wish  to  be  an  anathema3  from  Christ 

1 A piece  of  timber  that  has  grown  crooked,  and  has  been 
so  cut  that  the  trunk  and  branch  form  an  angle. 

2 He  probably  here  refers  to  the  myrrh-tree.  Incision 
is  the  method  usually  adopted  for  extracting  the  resinous 
juices  of  trees  : as  in  the  india-rubber  and  gutta-percha 
trees. 

3 ‘‘A  votive,”  and  in  the  present  instance  “ a vicarious 


OF  NOBILITY. 


71 


for  the  salvation  of  his  brethren,  it  shows  much 
of  a divine  nature,  and  a kind  of  conformity  with 
Christ  himself. 

XIV.— OF  NOBILITY. 

We  will  speak  of  nobility  first  as  a portion  of 
an  estate,  then  as  a condition  of  particular  per- 
sons. A monarchy,  where  there  is  no  nobility  at 
all,  is  ever  a pure  and  absolute  tyranny,  as  that 
of  the  Turks ; for  nobility  attempers  sovereignty, 
and  draws  the  eyes  of  the  people  somewhat  aside 
from  the  line  royal : but  for  democracies  they 
need  it  not;  and  they  are  commonly  more  quiet 
and  less  subject  to  sedition  than  where  there  are 
stirps  of  nobles;  for  men’s  eyes  are  upon  the 
business,  and  not  upon  the  persons;  or  if  upon 
the  persons,  it  is  for  the  business  sake,  as  fittest, 
and  not  for  flags  and  pedigree.  We  see  the 
Switzers  last  well,  notwithstanding  their  diversity 
of  religion  and  of  cantons;  for  utility  is  their 

offering.”  He  alludes  to  the  words  of  St.  Paul  in  his 
Second  Epistle  to  Timothy  ii.  10 : “ Therefore  I endure 
all  things  for  the  elect’s  sakes,  that  they  may  also  obtain 
the  salvation  which  is  in  Christ  Jesus  with  eternal  glory.” 


72 


BACON’S  ESSAYS. 


bond,  and  not  respects.1  The  united  provinces 
of  the  Low  Countries 2 in  their  government  excel ; 
for  where  there  is  an  equality  the  consultations 
are  more  indifferent,  and  the  payments  and  trib- 
utes more  cheerful.  A great  and  potent  nobility 
addeth  majesty  to  a monarch;  but  diminisheth 
power,  and  putteth  life  and  spirit  into  the  people, 
but  presseth  their  fortune.  It  is  well  when  nobles 
are  not  too  great  for  sovereignty  nor  for  justice ; 
and  yet  maintain  in  that  height,  as  the  inso- 
lency  of  inferiors  may  be  broken  upon  them  be- 
fore it  come  on  too  fast  upon  the  majesty  of  kings. 
A numerous  nobility  causeth  poverty  and  incon- 
venience in  a state,  for  it  is  a surcharge  of  expense ; 
and  besides,  it  being  of  necessity  that  many  of 
the  nobility  fall  in  time  to  be  weak  in  fortune,  it 
maketh  a kind  of  disproportion  between  honor 
and  means. 

As  for  nobility  in  particular  persons,  it  is  a 
reverend  thing  to  see  an  ancient  castle  or  build- 
ing not  in  decay,  or  to  see  a fair  timber-tree 

1 “ Consideration  of,”  or  “ predilection  for,  particular  per- 
sons.” 

2 The  Low  Countries  had  then  recently  emancipated 
themselves  from  the  galling  yoke  of  Spain.  They  were 
called  the  Seven  United  Provinces  of  the  Netherlands. 


OF  NOBIUTY. 


73 


sound  and  perfect ; how  much  more  to  behold 
an  ancient  noble  family,  which  hath  stood  against 
the  waves  and  weathers  of  time  ! for  new  nobility 
is  but  the  act  of  power,  but  ancient  nobility  is 
the  act  of  time.  Those  that  are  first  raised  to 
nobility  are  commonly  more  virtuous,1  but  less 
innocent,  than  their  descendants ; for  there  is 
rarely  any  rising  but  by  a commixture  of  good 
and  evil  arts;  but  it  is  reason2  the  memory  of 
their  virtues  remain  to  their  posterity,  and  their 
faults  die  with  themselves.  Nobility  of  birth 
commonly  abateth  industry ; and  he  that  is  not 
industrious,  envieth  he  that  is;  besides,  noble 
persons  cannot  go  much  higher;  and  he  that 
standeth  at  a stay  when  others  rise,  can  hardly 
avoid  motions  of  envy.  On  the  other  side,  no- 
bility extinguished  the  passive  envy  from  others 
towards  them,  because  they  are  in  possession  of 
honor.  Certainly,  kings  that  have  able  men  of 
their  nobility  shall  find  ease  in  employing  them, 


1 This  passage  may  at  first  sight  appear  somewhat  con- 
tradictory ; but  he  means  to  say  that  those  who  are  first 
ennobled  will  commonly  be  found  to  be  more  conspicuous 
for  the  prominence  of  their  qualities,  both  good  and  bad. 

2 Consistent  with  reason  and  justice. 


74 


bacon’s  essays. 


and  a better  slide  into  their  business ; for  people 
naturally  bend  to  them  as  born  in  some  sort  to 
command. 

XV. — OF  SEDITIONS  AND  TROUBLES. 

Shepherds  of  people  had  need  know  the  cal- 
endars of  tempests  in  state,  which  are  commonly 
greatest  when  things  grow  to  equality ; as  natural 
tempests  are  greatest  about  the  equinoctia,1  and 
as  there  are  certain  hollow  blasts  of  wind  and 
secret  swellings  of  seas  before  a tempest,  so  are 
there  in  states : 

“ Ille  etiam  caecos  instare  tumultus, 

Saepe  monet,  fraudesque  et  operta  tumescere  bella.”  2 

Libels  and  licentious  discourses  against  the  state, 
when  they  are  frequent  and  open ; and  in  like 
sort  false  news,  often  running  up  and  down,  to 
the  disadvantage  of  the  state,  and  hastily  em- 
braced, are  amongst  the  signs  of  troubles.  Virgil, 
giving  the  pedigree  of  Fame,  saith  she  was  sister 
to  the  giants : 

1 The  periods  of  the  Equinoxes. 

2 “ He  often  warns,  too,  that  secret  revolt  is  impending, 
that  treachery  and  open  warfare  are  ready  to  burst  forth.” 


OF  SEDITIONS  AND  TROUBLES. 


75 


“Illam  Terra  parens,  ira  irritata  Deorum, 

Extreman  (ut  perhibent)  Cceo  Enceladoque  sororem 
Progenuit.”  1 

As  if  fames  were  the  relics  of  seditions  past ; 
but  they  are  no  less  indeed  the  preludes  of  sedi- 
tions to  come.  Howsoever  he  noteth  it  right, 
that  seditious  tumults  and  seditious  fames  differ 
no  more  but  as  brother  and  sister,  masculine  and 
feminine ; especially  if  it  come  to  that,  that  the 
best  actions  of  a state,  and  the  most  plausible, 
and  which  ought  to  give  greatest  contentment, 
are  taken  in  ill  sense,  and  traduced  : for  that 
shows  the  envy  great,  as  Tacitus  saith,  “Conflata 
magna  invidia,  seu  bene,  seu  male,  gesta  pre- 
munt.”2  Neither  doth  it  follow,  that  because 
these  fames  are  a sign  of  troubles,  that  the  sup- 
pressing of  them  with  too  much  severity  should 

1 “ Mother  Earth,  exasperated  at  the  wrath  of  the  Dei- 
ties, produced  her,  as  they  tell,  a last  birth,  a sister  to  the 
giants  Coeus  and  Enceladus.” 

2 “ Great  public  odium  once  excited,  his  deeds,  whether 
good  or  whether  bad,  cause  his  downfall.”  Bacon  has 
here  quoted  incorrectly,  probably  from  memory.  The  words 
of  Tacitus  are  (Hist.  B.  i.  C.  7) — “ Inviso  semel  principe, 
seu  bene,  seu  male,  facta  premunt.” — “ The  ruler  once  de- 
tested, his  actions,  whether  good  or  whether  bad,  cause  his 
downfall.” 


76 


BACON’S  essays. 


be  a remedy  of  troubles ; for  the  despising  of 
them  many  times  checks  them  best,  and  the  going 
about  to  stop  them  doth  but  make  a wonder  long- 
lived.  Also  that  kind  of  obedience,  which  Tac- 
itus speaketh  of,  is  to  be  held  suspected : “Erant 
in  officio,  ced  tamen  qui  mallent  imperantium 
mandata  interpretari,  quam  exsequi 1 disputing, 
excusing,  cavilling  upon  mandates  and  directions, 
is  a kind  of  shaking  off  the  yoke,  and  assay  of 
disobedience ; especially  if  in  those  disputings 
they  which  are  for  the  direction  speak  fearfully 
and  tenderly,  and  those  that  are  against  it  au- 
daciously. 

Also,  as  Machiavel  noteth  well,  when  princes, 
that  ought  to  be  common  parents,  make  them- 
selves as  a party,  and  lean  to  a side ; it  is,  as  a 
boat  that  is  overthrown  by  uneven  weight  on  the 
one  side ; as  was  well  seen  in  the  time  of  Henry 
the  Third  of  France;  for  first  himself  entered 
league 2 for  the  extirpation  of  the  Protestants,  and 

1 “ They  attended  to  their  duties,  but  still,  as  preferring 
rather  to  discuss  the  commands  of  their  rulers,  than  to  obey 
them.” 

2 He  alludes  to  the  bad  policy  of  Henry  the  Third  of 
France,  who  espoused  the  part  of  “ the  League  ” which 
was  formed  by  the  Duke  of  Guise  and  other  Catholics  for 


OK  SEDITIONS  AND  TROUBLES. 


77 


presently  after  the  same  league  was  turned  upon 
himself : for  when  the  authority  of  princes  is  made 
but  an  accessory  to  a cause,  and  that  there  be 
other  bands  that  tie  faster  than  the  band  of  sov- 
ereignty, kings  begin  to  be  put  almost  out  of  pos- 
session. 

Also,  when  discords,  and  quarrels,  and  factions, 
are  carried  openly  and  audaciously,  it  is  a sign 
the  reverence  of  government  is  lost ; for  the  mo- 
tions of  the  greatest  persons  in  a government 
ought  to  be  as  the  motions  of  the  planets  under 
“ primum  mobile/’ 1 according  to  the  old  opin- 
ion, which  is,  that  every  of  them  is  carried  swiftly 
by  the  highest  motion,  and  softly  in  their  own 
motion;  and  therefore,  when  great  ones  in  their 
own  particular  motion  move  violently,  and  as 
Tacitus  expresseth  it  well,  “ liberius  quam  ut  im- 
perantium  meminissent,” 2 it  is  a sign  the  orbs 

the  extirpation  of  the  Protestant  faith.  When  too  late,  he 
discovered  his  error,  and,  finding  his  own  authority  entirely 
superseded,  he  caused  the  Duke  of  Guise  and  the  Cardinal 
De  Lorraine,  his  brother,  to  be  assassinated. 

1 “ The  primary  motive  power.”  He  alludes  to  an  im- 
aginary centre  of  gravitation,  or  central  body,  which  was 
supposed  to  set  all  the  other  heavenly  bodies  in  motion. 

2 “ Too  freely  to  remember  their  own  rulers.” 


78 


BACON’S  ESSAYS. 


are  out  of  frame : for  reverence  is  that  wherewith 
princes  ate  girt  from  God,  who  threateneth  the 
dissolving  thereof ; “ Solvam  cingula  regum.”  1 

So  when  any  of  the  four  pillars  of  govern- 
ment are  mainly  shaken  or  weakened  (which  are 
religion,  justice,  counsel,  and  treasure),  men  had 
need  to  pray  for  fair  weather.  But  let  us  pass 
from  this  part  of  predictions  (concerning  which, 
nevertheless,  more  light  may  be  taken  from  that 
which  folio weth),  and  let  us  speak  first  of  the 
materials  of  seditions;  then  of  the  motives  of 
them  ; and  thirdly  of  the  remedies. 

Concerning  the  materials  of  seditions,  it  is  the 
thing  well  to  be  considered ; for  the  surest  way 
to  prevent  seditions  (if  the  times  do  bear  it)  is  to 
take  away  the  matter  of  them ; for  if  there  be 
fuel  prepared,  it  is  hard  to  tell  whence  the  spark 
shall  come  that  shall  set  it  on  fire.  The  matter 
of  seditions  is  of  two  kinds ; much  poverty  and 
much  discontentment.  It  is  certain,  so  many 

1 “ I will  unloose  the  girdles  of  kings.”  He  probably 
alludes  here  to  the  first  verse  of  the  45th  chapter  of  Isaiah  : 
“ Thus  saith  the  Lord  to  his  anointed,  to  Cyrus,  whose 
right  hand  I have  upholden  to  subdue  nations  before  him : 
and  I will  loose  the  loins  of  kings,  to  open  before  him  the 
two-leaved  gates.” 


OF  SEDITIONS  AND  TROUBLES. 


79 


overthrown  estates,  so  many  votes  for  troubles. 
Lucan  noteth  well  the  state  of  Rome  before  the 
civil  war : 

“ Hincusura  vorax  rapidumque  in  tempore  foenus, 

Hinc  concussa  tides,  et  multis  utile  bellum.”  1 

This  same  “ multis  utile  bellum,”  2 is  an  assured 
and  infallible  sign  of  a state  disposed  to  seditions 
and  troubles ; and  if  this  poverty  and  broken 
estate  in  the  better  sort  be  joined  with  a want  and 
necessity  in  the  mean  people  the  danger  is  immi- 
nent and  great : for  the  rebellions  of  the  belly 
are  the  worst.  As  for  discontentments,  they  are 
in  the  politic  body  like  to  humors  in  the  natural, 
which  are  apt  to  gather  a preternatural  heat  and  to 
inflame ; and  let  no  prince  measure  the  danger  of 
them  by  this,  whether  they  be  just  or  unjust : for 
that  were  to  imagine  people  to  be  too  reasonable, 
who  do  often  spurn  at  their  own  good ; nor 
yet  by  this,  whether  the  griefs  whereupon  they 
rise  be  in  fact  great  or  small;  for  they  are  the 
most  dangerous  discontentments  where  the  fear  is 

1 “ Hence  devouring  usury,  and  interest  accumulating  in 
lapse  of  time, — hence  shaken  credit,  and  warfare,  profitable 
to  the  many.” 

2 “ Warfare  profitable  to  the  many.” 


8o 


BACON’S  ESSAYS. 


greater  than  the  feeling:  “ Dolendi  modus, 

timendi  non  item:”1  besides,  in  great  oppres- 
sions, the  same  things  that  provoke  the  patience, 
do  withal  mate  2 the  courage ; but  in  fears  it  is 
not  so ; neither  let  any  prince  or  state  be  secure 
concerning  discontentments,  because  they  have 
been  often,  or  have  been  long,  and  yet  no  peril 
hath  ensued  : for  as  it  is  true  that  every  vapor  or 
fume  doth  not  turn  into  a storm,  so  it  is  never- 
theless true  that  storms,  though  they  blow  over 
divers  times,  yet  may  fall  at  last ; and,  as  the 
Spanish  proverb  noteth  well,  “ The  cord  breaketh 
at  the  last  by  the  weakest  pull.”  3 

The  causes  and  motives  of  seditions  are  innova- 
tion in  religion,  taxes,  alteration  of  laws,  and 
customs,  breaking  of  privileges,  general  oppres- 
sion, advancement  of  unworthy  persons,  strangers, 
dearths,  disbanded  soldiers,  factions  grown  des- 
perate ; and  whatsoever  in  offending  people  join- 
eth  and  knitteth  them  in  a common  cause. 

For  the  remedies,  there  may  be  some  general 

1 “ To  grief  there  is  a limit,  not  so  to  fear.” 

2 “ Check,”  or  “ daunt.” 

3 This  is  similar  to  the  proverb  now  in  common  use : 
“ ’Tis  the  last  feather  that  breaks  the  back  of  the  camel.” 


OF  SEDITIONS  AND  TROUBLES. 


8l 


preservatives,  whereof  we  will  speak  : as  for  the 
just  cure,  it  must  answer  to  the  particular  disease ; 
and  so  be  left  to  counsel  rather  than  rule. 

The  first  remedy,  or  prevention,  is  to  remove 
by  all  means  possible  that  material  cause  of  se- 
dition whereof  we  spake,  which  is,  want  and 
poverty  in  the  estate  : 1 to  which  purpose  serveth 
the  opening  and  well-balancing  of  trade ; the 
cherishing  of  manufactures ; the  banishing  of  idle- 
ness ; the  repressing  of  waste  and  excess,  by 
sumptuary  laws ; 2 the  improvement  and  husband- 
ing of  the  soil ; the  regulating  of  prices  of  things 
vendible : the  moderating  of  taxes  and  tributes,  and 
the  like.  Generally,  it  is  to  be  foreseen  that  the 
population  of  a kingdom  (especially  if  it  be  not 

1 The  state. 

2 Though  sumptuary  laws  are  probably  just  in  theory,  they 
have  been  found  impracticable  in  any  other  than  infant 
states.  Their  principle,  however,  is  certainly  recognized  in 
such  countries  as  by  statutory  enactment  discountenance 
gaming.  Those  who  are  opposed  to  such  laws  upon  prin- 
ciple, would  do  well  to  look  into  Bernard  Mandeville’s 
“ Fable  of  the  Bees,  ’ — or  “ Private  Vices  Public  Benefits.” 
The  Romans  had  numerous  sumptuary  laws,  and  in  the 
middle  ages  there  were  many  enactments  in  this  country 
against  excess  of  expenditure  upon  wearing  apparel  and  the 
pleasures  of  the  table. 

6 


82 


bacon’s  essays. 


mown  down  by  wars)  do  not  exceed  the  stock  of 
the  kingdom  which  should  maintain  them : 
neither  is  the  population  to  be  reckoned  only  by 
number ; for  a smaller  number,  that  spend  more 
and  earn  less,  do  wear  out  an  estate  sooner  than 
a great  number  that  live  lower  and  gather  more  : 
therefore  the  multiplying  of  nobility,  and  other 
degrees  of  quality,  in  an  over  proportion  to  the 
common  people,  doth  speedily  bring  a state  to 
necessity  ; and  so  doth  likewise  an  overgrown 
clergy,  for  they  bring  nothing  to  the  stock1  and, 
in  like  manner,  when  more  are  bred  scholars  than 
preferments  can  take  off. 

It  is  likewise  to  be  remembered,  that,  foras- 
much as  the  increase  of  any  estate  must  be  upon 
the  foreigner2  (for  whatsoever  is  somewhere 
gotten  is  somewhere  lost),  there  be  but  three 
things  which  one  nation  selleth  unto  another ; 
the  commodity,  as  nature  yieldeth  it ; the 
manufacture ; and  the  vecture  or  carriage ; so 
that,  if  these  three  wheels  go,  wealth  will  flow 
as  in  a spring  tide.  And  it  cometh  many  times 

1 He  means  that  they  do  not  add  to  the  capital  of  the 
country. 

3 At  the  expense  of  foreign  countries. 


OF  SEDITIONS  AND  TROUBLES. 


83 


to  pass,  that,  “ materiam  superabit  opus/’  1 that 
the  work  and  carriage  is  more  worth  than  the 
material,  and  enrichest  a state  more  : as  is  nota- 
bly seen  in  the  Low  Countrymen  who  have  the 
best  mines 2 above  ground  in  the  world. 

Above  all  things,  good  policy  is  to  be  used, 
that  the  treasure  and  monies  in  a state  be  not 
gathered  into  a few  hands ; for,  otherwise,  a state 
may  have  a great  stock,  and  yet  starve;  and 
money  is  like  muck, 3 not  good  except  to  be 
spread.  This  is  done  chiefly  by  suppressing,  or, 
at  least,  keeping  a straight  hand  upon  the  devour- 
ing trades  of  usury,  engrossing  great  pasturages, 
and  the  like. 

For  removing  discontentments,  or,  at  least,  the 
danger  of  them,  there  is  in  every  state  (as  we 
know)  two  portions  of  subjects,  the  nobles  and 
commonalty.  When  one  of  these  is  discontent, 
the  danger  is  not  great,  for  common  people  are 
of  slow  motion,  if  they  be  not  excited  by  the 
greater  sort ; and  the  greater  sort  are  of  small 

lu  The  workmanship  will  surpass  the  material.” — Ovid, 
Metamorph.  B.  ii.  I,  5. 

2 He  alludes  to  the  manufactures  of  Low  Countries. 

3 Like  manure. 


84 


BACON’S  ESSAYS. 


strength  except  the  multitude  be  apt  and  ready  to 
move  of  themselves;  then  is  the  danger,  when 
the  greater  sort  do  but  wait  for  the  troubling  of 
the  waters  among  the  meaner,  that  then  they  may 
declare  themselves.  The  poets  feign  that  the  rest 
of  the  gods  would  have  bound  Jupiter;  which  he 
hearing  of,  by  the  counsel  of  Pallas,  sent  for 
Briareus,  with  his  hundred  hands,  to  come  in  to  his 
aid : an  emblem,  no  doubt,  to  show  how  safe  it 
is  for  monarchs  to  make  sure  of  the  good  will 
of  common  people. 

To  give  moderate  liberty  for  griefs  and  dis- 
contentments to  evaporate  (so  it  be  without  too 
great  insolency  or  bravery),  is  a safe  way:  for  he 
that  turneth  the  humors  back,  and  maketh  the 
wound  bleed  inwards,  endangereth  malign  ulcers 
and  pernicious  imposthumations. 

The  part  of  Epimetheus1  might  well  become 

1 The  myth  of  Pandora’s  box,  which  is  here  referred  to, 
is  related  in  the  “ Works  and  Days”  of  Hesiod.  Epime- 
theus was  the  personification  of  “ Afterthought,”  while  his 
brother  Prometheus  represented  ‘ ‘ Forethought,”  or  pru- 
dence. It  was  not  Epimetheus  that  opened  the  box,  but 
Pandora, — ‘ ‘ All-gift,”  whom,  contrary  to  the  advice  of  his 
brother,  he  had  received  at  the  hands  of  Mercury,  and  had 
made  his  wife.  In  their  house  stood  a closed  jar,  which 


OF  SEDITIONS  AND  TROUBLES.  8$ 

Prometheus,  in  the  case  of  discontentments,  for 
there  is  not  a better  provision  against  them. 
Epimetheus,  when  griefs  and  evils  flow  abroad, 
at  last  shut  the  lid,  and  kept  hope  in  the  bottom 
of  the  vessel.  Certainly,  the  politic  and  artificial 
nourishing  and  entertaining  of  hopes,  and  carry- 
ing men  from'  hopes  to  hopes,  is  one  of  the  best 
antidotes  against  the  poison  of  discontentments : 
and  it  is  a certain  sign  of  a wise  government  and 
proceeding,  when  it  can  hold  men’s  hearts  by 
hopes,  when  it  cannot  by  satisfaction,  and  when  it 
can  handle  things  in  such  manner  as  no  evil  shall 
appear  so  peremptory  but  that  it  hath  some  outlet 
of  hope ; which  is  the  less  hard  to  do,  because 
both  particular  persons  and  factions  are  apt  enough 
to  flatter  themselves,  or  at  least  to  brave  that 
which  they  believe  not. 

Also  the  foresight  and  prevention,  that  there  be 
no  likely  or  fit  head  whereunto  discontented  per- 
sons may  resort,  and  under  whom  they  may  join, 
is  a known,  but  an  excellent  point  of  caution.  I 

they  were  forbidden  to  open.  Till  her  arrival  this  had  been 
kept  untouched : but  her  curiosity  prompting  her  to  open 
the  lid,  all  the  evils  hitherto  unknown  to  man  flew  out  and 
spread  over  the  earth,  and  she  only  shut  it  down  in  time  to 
prevent  the  escape  of  Hope. 


86 


BACON’S  ESSAYS. 


understand  a fit  head  to  be  one  that  hath  great- 
ness and  reputation,  that  hath  confidence  with  the 
discontented  party,  and  upon  whom  they  turn 
their  eyes,  and  that  is  thought  discontented  in  his 
own  particular : which  kind  of  persons  are  either 
to  be  won  and  reconciled  to  the  state,  and  that 
in  a fast  and  true  manner ; or  to  be  fronted  with 
some  other  of  the  same  party  that  may  oppose 
them,  and  so  divide  the  reputation.  Generally, 
the  dividing  and  breaking  of  all  factions  and  com- 
binations that  are  adverse  to  the  state,  and  setting 
them  at  distance,  or,  at  least,  distrust  amongst 
themselves,  is  not  one  of  the  worst  remedies ; for 
it  is  a desperate  case,  if  those  that  hold  with  the 
proceeding  of  the  state  be  full  of  discord  and 
faction,  and  those  that  are  against  it  be  entire 
and  united. 

I have  noted,  that  some  witty  and  sharp  speeches, 
which  have  fallen  from  princes,  have  given  fire  to 
sedition.  Caesar  did  himself  infinite  hurt  in  that 
speech — “ Sylla  nescivit  literas,  non  potuit  dic- 
tare;”1  for  it  did  utterly  cut  off  that  hope  which 

1 “ Sylla  did  not  know  his  letters,  and  so  he  could  not 
dictate.”  This  saying  is  attributed  by  Suetonius  to  Julius 
Caesar.  It  is  a play  on  the  Latin  verb  “dictare,”  which 


OF  SEDITIONS  AND  TROUBLES. 


87 


men  had  entertained,  that  he  would  at  one  time 
or  other  give  over  his  dictatorship.  Galba  undid 
himself  by  that  speech,  “ Legi  a se  militem,  non 
emi 1 for  it  put  the  soldiers  out  of  hope  of  the 
donative.  Probus,  likewise,  by  that  speech,  “ Si 
vixero,  non  opus  erit  amplius  Romano  imperio 
militibus 2 a speech  of  great  despair  for  the 
soldiers,  and  many  the  like.  Surely  princes  had 
need  in  tender  matters  and  ticklish  times  to 
beware  what  they  say,  especially  in  these  short 
speeches,  which  fly  abroad  like  darts,  and  are 
thought  to  be  shot  out  of  their  secret  intentions ; 
for  as  for  large  discourses,  they  are  flat  things, 
and  not  so  much  noted. 

Lastly,  let  princes,  against  all  events,  not  be 
without  some  great  person,  one  or  rather  more, 
of  military  valor,  near  unto  them,  for  the  repress- 

means  either  “ to  dictate,”  or  “to  act  the  part  of  Dictator 
according  to  the  context.  As  this  saying  was  presumed  to 
be  a reflection  on  Sylla’s  ignorance,  and  to  imply  that  by 
reason  thereof  he  was  unable  to  maintain  his  power,  it  was 
concluded  by  the  Roman  people  that  Caesar,  who  was  an 
elegant  scholar,  feeling  himself  subject  to  no  such  inability, 
did  not  intend  speedily  to  yield  the  reins  of  power. 

1 “ That  soldiers  were  levied  by  him,  not  bought.” 

2 “ If  I live,  there  shall  no  longer  be  need  of  soldiers  in 
the  Roman  empire.” 


88 


BACON’S  ESSAYS. 


ing  of  seditions  in  their  beginnings;  for  without 
that,  there  useth  to  be  more  trepidation  in  court 
upon  the  first  breaking  out  of  troubles  than  were 
fit;  and  the  state  runneth  the  danger  of  that 
which  Tacitus  saith  : “Atque  is  habitus  animo- 
rum  fuit,  ut  pessimum  facinus  auderent  pauci, 
plures  vellent  omnes,  paterentur 1 but  let  such 
military  persons  be  assured,  and  well  reputed  of, 
rather  than  factious  and  popular;  holding  also 
good  correspondence  with  the  other  great  men 
in  the  state,  or  else  the  remedy  is  worse  than  the 
disease. 

XVI.— OF  ATHEISM. 

I had  rather  believe  all  the  fables  in  the  leg- 
end,2 and  the  Talmud,3  and  the  Alcoran,  than 
that  this  universal  frame  is  without  a mind  ; and, 
therefore,  God  never  wrought  miracle  to  convince 

1 “ And  such  was  the  state  of  feeling,  that  a few  dared  to 
perpetrate  the  worst  of  crimes ; more  wished  to  do  so,  all 
submitted  to  it.” 

2 He  probably  alludes  to  the  legends  or  miraculous  stories 
of  the  saints,  such  as  walking  with  their  heads  off,  preaching 
to  the  fishes,  sailing  over  the  sea  on  a cloak,  etc.,  etc. 

3 This  is  the  book  that  contains  the  Jewish  traditions,  and 
the  Rabbinical  explanations  of  the  law.  It  is  replete  with 
wonderful  narratives. 


OF  ATHEISM. 


89 


atheism,  because  his  ordinary  works  convince  it. 
It  is  true,  that  a little  philosophy1  inclineth  man’s 
mind  to  atheism,  but  depth  in  philosophy  bring- 
eth  men’s  minds  about  to  religion  ; for  while  the 
mind  of  man  looketh  upon  second  causes  scat- 
ered,  it  may  sometimes  rest  in  them,  and  go  no 
further  ; but  when  it  beholdeth  the  chain  of  them 
confederate,  and  linked  together,  it  must  needs 
fly  to  Providence  and  Deity:  nay,  even  that 
school  which  is  most  accused  of  atheism  doth 
most  demonstrate  religion  : that  is,  the  school  of 
Leucippus, 2 and  Democritus,3  and  Epicurus  for 
it  is  a thousand  times  more  credible  that  four 
mutable  elements,  and  one  immutable  fifth  ess- 

1 This  passage  not  improbably  contains  the  germ  of 
Pope’s  famous  lines, — 

“ A little  learning  is  a dangerous  thing  ; 

Drink  deep,  or  taste  not  the  Pierian  spring.” 

2 A Philosopher  of  Abdera ; the  first  who  taught  the  sys- 
tem of  atoms,  which  was  afterwards  more  fully  developed  by 
Democritus  and  Epicurus. 

3 He  was  a disciple  of  the  last  named  philosopher,  and 
held  the  same  principles  : he  also  denied  the  existence  of 
the  soul  after  death.  He  is  considered  to  have  been  the 
parent  of  experimental  Philosophy,  and  was  the  first  to 
teach,  what  is  now  confirmed  by  science,  that  the  Milky 
Way  is  an  accumulation  of  stars. 


90 


BACON’S  ESSAYS. 


ence,1  “ duly  and  eternally  placed,  need  no  God, 
than  that  an  army  of  infinite  small  portions,  or 
seeds  unplaced,  should  have  produced  this  order 
and  beauty  without  a divine  marshal.  The  Scrip- 
ture saith,  “ The  fool  hath  said  in  his  heart,  there 
is  no  God;”2  it  is  not  said,  “The  fool  hath 
thought  in  his  heart ; ” so  as  he  rather  saith  it  by 
rote  to  himself,  as  that  he  would  have,  than  that 
he  can  thoroughly  believe  it,  or  be  persuaded  of 
it ; for  none  deny  there  is  a God,  but  those  for 
whom  it  maketh3  that  there  were  no  God.  It 
appeareth  in  nothing  more,  that  atheism  is  rather 
in  the  lip  than  in  the  heart  of  man,  than  by  this, 
that  atheists  will  ever  be  talking  of  that  their 
opinion,  as  if  they  fainted  in  it  within  themselves, 
and  would  be  glad  to  be  strengthened  by  the  con- 
sent of  others ; nay  more,  you  shall  have  atheists 
strive  to  get  disciples,  as  it  fareth  with  other  sects ; 
and,  which  is  most  of  all,  you  shall  have  of  them 
that  will  suffer  for  atheism,  and  not  recant; 
whereas,  if  they  did  truly  think  that  there  were  • 

1 Spirit 

2 Psalm  xiv.  I,  and  liii.  i. 

3 To  whose  (seeming)  advantage  it  is;  the  wish  being 
father  to  the  thought. 


OF  ATHEISM. 


91 


no  such  thing  as  God,  why  should  they  trouble 
themselves?  Epicurus  is  charged,  that  he  did 
but  dissemble  for  his  credit's  sake,  when  he 
affirmed  there  were  blessed  natures,  but  such  as 
enjoyed  themselves  without  having  respect  to  the 
government  of  the  world;  wherein  they  say  he 
did  temporize,  though  in  secret  he  thought  there 
was  no  God  : but  certainly  he  is  traduced,  for  his 
words  are  noble  and  divine:  “ Non  Deos  vulgi 
negare  profanum ; sed  vulgi  opiniones  Diis 
applicare  profanum."  1 Plato  could  have  said  no 
more:  and  although  he  had  the  confidence  to 
deny  the  administration,  he  had  not  the  power  to 
deny  the  nature.  The  Indians 2 of  the  west  have 
names  for  their  particular  gods,  though  they  have 
no  name  for  God  : as  if  the  heathens  should 
have  had  the  names  Jupiter,  Apollo,  Mars,  etc., 
but  not  the  word  Deus,  which  shows  that  even 
those  barbarous  people  have  the  notion,  though 
they  have  not  the  latitude  and  extent  of  it ; so 

1 “ It  is  not  profane  to  deny  the  existence  of  the  Deities 
of  the  vulgar  : but  to  apply  to  the  Divinities  the  received 
notions  of  the  vulgar  is  profane.” 

8 He  alludes  to  the  native  tribes  of  the  continent  of 
America  and  the  West  Indies. 


92 


BACON’S  ESSAYS. 


that  against  atheists  the  very  savages  take  part 
with  the  very  subtlest  philosophers  The  con- 
templative atheist  is  rare  ; a Diagoras,1  a Bion, 2 
a Lucian 3 perhaps,  and  some  others ; and  yet 
they  seem  to  be  more  than  they  are  ; for  that  all 
that  impugn  a received  religion,  or  superstition, 
are,  by  the  adverse  part,  branded  with  the  name 
of  atheists;  but  the  great  atheists  indeed  are 
hypocrites,  which  are  ever  handling  holy  things 
but  without  feeling ; so  as  they  must  needs  be 
cauterized  in  the  end.  The  causes  of  atheism  are, 
divisions  in  religion,  if  they  be  many;  for  any 
one  main  division  addetn  zeal  to  both  sides,  but 
many  divisions  introduce  atheism : another  is, 

1 He  was  an  Athenian  philosopher,  who  from  the  great- 
est superstition  became  an  avowed  atheist.  He  was  pro- 
scribed by  the  Areopagus  for  speaking  against  the  gods 
with  ridicule  and  contempt,  and  is  supposed  to  have  died  at 
Corinth. 

2 A Greek  philosopher,  a disciple  of  Theodorus  the 
atheist,  to  whose  opinions  he  adhered.  His  life  was  said  to 
have  been  profligate,  and  his  death  superstitious. 

3 Lucian  ridiculed  the  follies  and  pretensions  of  some  of 
the  ancient  philosophers ; but  though  the  freedom  of  his 
style  was  such  as  to  cause  him  to  be  censured  for  impiety, 
he  hardly  deserves  the  stigma  of  atheism  here  cast  upon  him 
by  the  learned  author. 


OF  ATHEISM. 


93 


scandal  of  priests,  when  it  is  come  to  that  which 
St.  Bernard  saith,  “ Non  est  jam  dicere,  ut  pop- 
ulus,  sic  sacerdos;  quia  nec  sic  populus,  ut 
sacerdos : M1  a third  is,  custom  of  profane  scoff- 
ing in  holy  matters,  which  doth  by  little  and 
little  deface  the  reverence  of  religion ; and  lastly, 
learned  times,  specially  with  peace  and  prosperity ; 
for  troubles  and  adversities  do  more  bow  men’s 
minds  to  religion.  They  that  deny  a God  destroy 
a man’s  nobility ; for  certainly  man  is  of  kin  to 
the  beasts  by  his  body ; and  if  he  be  not  of  kin 
to  God  by  his  spirit,  he  is  a base  and  ignoble 
creature.  It  destroys  likewise  magnanimity,  and 
the  raising  of  human  nature ; for  take  an  exam- 
ple of  a dog,  and  mark  what  a generosity  and 
courage  he  will  put  on  when  he  finds  himself 
maintained  by  a man,  who  to  him  is  instead  of  a 
God,  or  “ melior  natura ; ” 2 which  courage  is 

“ It  is  not  for  us  now  to  say,  i Like  priest  like  people,’ 
for  the  people  are  not  even  so  bad  as  the  priest.”  St.  Ber- 
nard, abbot  of  Clairvaux,  preached  the  second  Crusade 
against  the  Saracens,  and  was  unsparing  in  his  censures  of 
the  sins  then  prevalent  among  the  Christian  priesthood.  His 
writings  are  voluminous,  and  by  some  he  has  been  consid- 
ered as  the  latest  of  the  fathers  of  the  Church. 

2 “ A superior  nature.” 


94 


bacon’s  essays. 


manifestly  such  as  that  creature,  without  that  con- 
fidence of  a better  nature  than  his  own,  could 
never  attain.  So  man,  when  he  resteth  and 
assureth  himself  upon  divine  protection  and  favor, 
gathereth  a force  and  faith,  which  human  nature 
in  itself  could  not  obtain ; therefore,  as  atheism 
is  in  all  respects  hateful;  so  in  this,  that  it  depriv- 
eth  human  nature  of  the  means  to  exalt  itseli 
above  human  frailty.  As  it  is  in  particular  per- 
sons, so  it  is  in  nations  : never  was  there  such  a 
state  for  magnanimity  as  Rome.  Of  this  state 
hear  what  Cicero  saith : “Quam  volumus,  licet, 
Patres  conscripti,  nos  amemus,  tamen  nec  numero 
Hispanos,  uec  robore  Gallos,  nec  calliditate 
Poenos,  nec  artibus  Grsecos,  nec  denique  hoc  ipso 
hujus  gentis  et  terrae  domestico  nativoque  sensu 
Italos  ipsos  et  Latinos ; sed  pietate,  ac  religione, 
atque  hac  una  sapientia,  quod  Deorum  immor- 
talium  numine  omnia  regi,  gubernarique  perspexi- 
mus,  omnes  gentes,  nationesque  superavimus.”1 

1 “ We  may  admire  ourselves,  conscript  fathers,  as  much 
as  we  please;  still,  neither  by  numbers  did  we  vanquish 
the  Spaniards,  nor  by  bodily  strength  the  Gauls,  nor  by  cum 
ning  the  Carthaginians,  nor  through  the  arts  the  Greeks, 
nor,  in  fine,  by  the  inborn  and  native  good  sense  of  this  our 
nation,  and  this  our  race  and  soil,  the  Italians  and  Latins 


OF  SUPERSTITION. 


95 


XVII.— OF  SUPERSTITION. 

It  were  better  to  have  no  opinion  of  God  at 
all  than  such  an  opinion  as  is  unworthy  of  him  ; 
for  the  one  is  unbelief,  the  other  is  contumely  :l 
and  certainly  superstition  is  the  reproach  of  the 
Deity.  Plutarch  saith  well  to  that  purpose, 
4 ‘ Surely,’  ’ saith  he,  “ I had  rather  a great  deal 
men  should  say  there  was  no  such  man  at  all  as 
Plutarch,  than  that  they  should  say  that  there  was 
one  Plutarch  that  would  eat  his  children 2 as  soon 
as  they  were  born  as  the  poet  speaks  of  Saturn : 
and,  as  the  contumely  is  greater  towards  God,  so 
the  danger  is  greater  towards  men.  Atheism 
leaves  a man  to  sense,  to  philosophy,  to  natural 

themselves  ; but  through  our  devotion  and  our  religious  feel- 
ing, and  this,  the  sole  true  wisdom,  the  having  perceived 
that  all  things  are  regulated  and  governed  by  the  providence 
of  the  immortal  Gods,  have  we  subdued  all  races  and 
nations.” 

1 The  justice  of  this  position  is  perhaps  somewhat  doubt- 
ful. The  superstitious  man  must  have  some  scruples,  while 
he  who  believes  not  in  a God  (if  there  is  such  a person) 
needs  have  none . 

2 Time  was  personified  in  Saturn,  and  by  this  story  was 
meant  its  tendency  to  destroy  whatever  it  has  brought  into 
existence. 


96 


BACON’S  ESSAYS. 


piety,  to  laws,  to  reputation : all  which  may  be 
guides  to  an  outward  moral  virtue,  though  reli- 
gion were  not ; but  superstition  dismounts  all 
these,  and  erecteth  an  absolute  monarchy  in  the 
minds  of  men  : therefore,  atheism  did  never  per- 
turb states ; for  it  makes  men  wary  of  themselves, 
as  looking  no  further,  and  we  see  the  times 
inclined  to  atheism  (as  the  time  of  Augustus 
Caesar)  were  civil  times ; but  superstition  hath 
been  the  confusion  of  many  states,  and  bringeth 
in  a new  “primum  mobile/’1  that  ravisheth  all 
the  spheres  of  government.  The  master  of  super- 
stition is  the  people,  and  in  ail  superstition  wise 
men  follow  fools:  and  arguments  are  fitted  to 
practice  in  a reversed  order.  It  was  gravely 
said  by  some  of  the  prelates  in  the  Council  of 
Trent,2  where  the  doctrine  of  the  schoolmen  bare 
great  sway,  that  the  schoolmen  were  like  astrono- 
mers, which  did  feign  eccentrics3  and  epicycles,4 

1 The  primary  motive  power. 

2 This  Council  commenced  in  1 545 > an^  lasted  eighteen 
years.  It  was  convened  for  the  purpose  of  opposing  the 
rising  spirit  of  Protestantism,  and  of  discussing  and  settling 
the  disputed  points  of  the  Catholic  faith. 

3 Irregular  or  anomalous  movements. 

4 An  epicycle  is  a smaller  circle,  whose  center  is  in  the 
circumference  of  a greater  one. 


OF  SUPERSTITION. 


97 


and  such  engines  of  orbs  to  save 1 the  phenomena, 
though  they  knew  there  were  no  such  things ; 
and,  in  like  manner,  that  the  schoolmen  had 
framed  a number  of  subtle  and  intricate  axioms 
and  theorems,  to  save  the  practice  of  the  Church. 
The  causes  of  superstition  are,  pleasing  and  sen- 
sual rites  and  ceremonies;  excess  of  outward  and 
Pharisaical  holiness ; overgreat  reverence  of  tra- 
ditions, which  cannot  but  load  the  Church ; the 
stratagems  of  prelates  for  their  own  ambition  and 
lucre ; the  favoring  too  much  of  good  intentions, 
which  openeth  the  gate  to  conceits  and  novelties; 
the  taking  an  aim  at  divine  matters  by  human, 
which  cannot  but  breed  mixture  of  imaginations ; 
and,  lastly,  barbarous  times,  especially  joined 
with  calamities  and  disasters.  Superstition,  with- 
out a veil,  is'  a deformed  thing ; for  as  it  addeth 
deformity  to  an  ape  to  be  so  like  a man,  so  the 
similitude  of  superstition  to  religion  makes  it  the 
more  deformed  : and  as  wholesome  meat  corrupt- 
ed to  little  worms,  so  good  forms  and  orders  cor- 
rupt into  a number  of  petty  observances.  There 
is  a superstition  in  avoiding  superstition,  when 
men  think  to  do  best  if  they  go  furtherest  from 


7 


1 To  account  for. 


98 


BACON’S  ESSAYS. 


the  superstition  formerly  received  ; therefore  care 
would  be  had  that  (as  it  fareth  in  ill  purgings) 
the  good  be  not  taken  away  with  the  bad,  which 
commonly  is  done  when  the  people  is  the  re- 
former. 

XVIII.— OF  TRAVEL. 

Travel,  in  the  younger  sort,  is  a part  of  educa- 
tion ; in  the  elder,  a part  of  experience.  He  that 
traveleth  into  a country,  before  he  hath  some 
entrance  into  the  language,  goeth  to  school,  and 
not  to  travel.  That  young  men  travel  under 
some  tutor  or  grave  servant,  I allow  well ; so  that 
he  be  such  a one  that  hath  the  language,  and 
hath  been  in  the  country  before;  whereby  he 
may  be  able  to  tell  them  what  things  are  worthy 
to  be  seen  in  the  country  where  they  go,  what 
acquaintances  they  are  to  seek,  what  exercises  or 
discipline  the  place  yielded  ; for  else  young  men 
shall  go  hooded,  and  look  abroad  little.  It  is  a 
strange  thing,  that  in  sea  voyages,  where  there  is 
nothing  to  be  seen  but  sky  and  sea,  men  should 
make  diaries ; but  in  land  travel,  wherein  so 
much  is  to  be  observed,  for  the  most  part  they 
omit  it;  as  if  chance  were  fitter  to  be  registered 


OF  TRAVEI*. 


99 


than  observation  : let  diaries,  therefore,  be  brought 
in  use.  The  things  to  be  seen  and  observed  are, 
the  courts  of  princes,  especially  when  they  give 
audience  to  ambassadors;  the  courts  of  justice, 
while  they  sit  and  hear  causes ; and  so  of  con- 
sistories 1 ecclesiastic ; the  churches  and  monas- 
teries, with  the  monuments  which  are  therein 
extant ; the  walls  and  fortifications  of  cities  and 
towns ; and  so  the  havens  and  harbors,  antiqui- 
ties and  rums,  libraries,  colleges,  disputations, 
and  lectures,  where  any  are ; shipping  and  navies ; 
houses  and  gardens  of  state  and  pleasure,  near 
great  cities;  armories,  arsenals,  magazines,  ex- 
changes, burses,  warehouses,  exercises  of  horseman- 
ship, fencing,  training  of  soldiers,  and  the  like  : 
comedies,  such  whereunto  the  better  sort  of  per- 
sons do  resort ; treasuries  of  jewels  and  robes ; 
cabinets  and  rarities;  and,  to  conclude,  whatso- 
ever is  memorable  in  the  places  where  they  go ; 
after  all  which  the  tutors  or  servants  ought  to 
make  diligent  inquiry.  As  for  triumphs,  masks, 
feasts,  weddings,  funerals,  capital  executions,  and 
such  shows,  men  need  not  be  put  in  mind  of  them  : 
yet  are  they  not  to  be  neglected.  If  you  will 

1 Synods,  or  councils. 


IOO 


BACON’S  ESSAYS- 


have  a young  man  to  put  his  travel  into  a little 
room,  and  in  short  time  to  gather  much,  this  you 
must  do : first,  as  was  said,  he  must  have  some 
entrance  into  the  language  before  he  goeth ; then 
he  must  have  such  a servant,  or  tutor,  as  knoweth 
the  country,  as  was  likewise  said : let  him  carry 
with  him  also  some  card,  or  book,  describing  the 
country  where  he  traveleth,  which  will  be  a good 
key  to  his  inquiry  ; let  him  keep  also  a diary  ; let 
him  not  stay  long  in  one  city  or  town,  more  or 
less  as  the  place  deserveth,  but  not  long ; nay, 
when  he  stayeth  in  one  city  or  town,  let  him 
change  his  lodging  from  one  end  and  part  of  the 
town  to  another,  which  is  a great  adamant  of 
acquaintance  ; let  him  sequester  himself  from  the 
company  of  his  countrymen,  and  diet  in  such 
places  where  there  is  good  company  of  the  nation 
where  he  traveleth : let  him,  upon  his  removes  from 
one  place  to  another,  procure  recommendation  to 
some  person  of  quality  residing  in  the  place 
whither  he  removeth,  that  he  may  use  his  favor  in 
those  things  he  desireth  to  see  or  know ; thus  he 
may  abridge  his  travel  with  much  profit.  As  for 
the  acquaintance  which  is  to  be  sought  in  travel, 
that  which  is  most  of  all  profitable,  is  acquaint- 


•"  OF  TRAVEt.  IOI 

ance  with  the  secretaries  and  employed  men  1 of 
ambassadors ; for  so  in  traveling  in  one  country 
he  shall  suck  the  experience  of  many : let  him 
also  see  and  visit  eminent  persons  in  all  kinds, 
which  are  of  great  name  abroad,  that  he  may  be 
able  to  tell  how  the  life  agreeth  with  the  fame ; 
for  quarrels,  they  are  with  care  and  discretion  to 
be  avoided  ; they  are  commonly  for  mistresses, 
healths,2  place,  and  words  ; and  let  a man  beware 
how  he  keepeth  company  with  choleric  and  quar- 
relsome persons;  for  they  will  engage  him  into 
their  own  quarrels.  When  a traveler  returneth 
home,  let  him  not  leave  the  countries  where  he 
hath  traveled  altogether  behind  him,  but  maintain 
a correspondence  by  letters  with  those  of  his 
acquaintance  which  are  of  most  worth ; and  let 
his  travel  appear  rather  in  his  discourse  than  in 
his  apparel  or  posture ; and  in  his  discourse  let 
him  be  rather  advised  in  his  answers,  than  forward 
to  tell  stories  ; and  let  it  appear  that  he  doth  not 
change  his  country  manners  for  those  of  foreign 
parts  ; but  only  prick  in  some  flowers  of  that  he 

1 At  the  present  day  called  “ attaches.” 

2 He  probably  means  the  refusing  to  join  on  the  occasion 
of  drinking  healths  when  taking  wine. 


102 


BACON’S  ESSAYS- 


hath  learned  abroad  into  the  customs  of  his  own 
country. 

XIX.— OF  EMPIRE. 

It  is  a miserable  state  of  mind  to  have  few 
things  to  desire,  and  many  things  to  fear ; and 
yet  that  commonly  in  the  case  of  kings,  who 
being  at  highest,  want  matter  of  desire,1  which 
makes  their  minds  more  languishing ; and  have 
many  representations  of  perils  and  shadows, 
which  makes  their  minds  the  less  clear ; and  this 
is  one  reason  also  of  that  effect  which  the  Script- 
ure speaketh  of,  “ That  the  king’s  heart  is  inscrut- 
able : ” 2 for  multitude  of  jealousies,  and  lack  of 
some  predominant  desire,  that  should  marshal  and 
put  in  order  all  the  rest,  maketh  any  man’s  heart 
hard  to  find  or  sound.  Hence  it  comes  likewise, 
that  princes  many  times  make  themselves  desires, 
and  set  their  hearts  upon  toys ; sometimes  upon  a 
building ; sometimes  upon  erecting  of  an  order ; 
sometimes  upon  the  advancing  of  a person ; some- 
times upon  obtaining  excellency  in  some  art,  or 
feat  of  the  hand:  as  Nero  for  playing  on  the 

1 Something  to  create  excitement. 

2 u The  heart  of  kings  is  unsearchable.” — Prov.  v.  3. 


OF  EMPIRE. 


103 


harp ; Domitian  for  certainty  of  the  hand  with 
the  arrow ; Commodus  for  playing  at  fence  ;l 
Caracalla  for  driving  chariots,  and  the  like.  This 
seemeth  incredible  unto  those  that  know  not  the 
principle,  that  the  mind  of  man  is  more  cheered 
and  refreshed  by  profiting  in  small  things  than  by 
standing  at  a stay2  in  great.  We  see  also  that 
kings  that  have  been  fortunate  conquerors  their 
first  years,  it  being  not  possible  for  them  to  for- 
ward infinitely,  but  that  they  must  have  some 
check  or  arrest  in  their  fortunes,  turn  in  their 
latter  years  to  be  superstitious  and  melancholy  ; as 
did  Alexander  the  Great,  Dioclesian,3  and  in  our 
memory,  Charles  the  Fifth,4  and  others ; for  he 
that  is  used  to  go  forward,  and  findeth  a stop, 
falleth  out  of  his  own  favor,  and  is  not  the  thing 
he  was. 

1 Commodus  fought  naked  in  public  as  a gladiator,  and 
prided  himself  on  his  skill  as  a swordsman. 

2 Making  a stop  at,  -or  dwelling  too  long  upon. 

3 After  a prosperous  reign  of  twenty-one  years,  Dioclesian 
abdicated  the  throne,  and  retired  to  a private  station. 

4 After  having  reigned  thirty-five  years,  he  abdicated  the 
thrones  of  Spain  and  Germany,  and  passed  the  two  last 
years  of  his  life  in  retiring  at  St.  Just,  a convent  in  Estre- 
madura. 


104 


BACON’S  ESSAYS. 


To  speak  now  of  the  true  temper  of  empire,  it 
is  a thing  rare  and  hard  to  keep ; for  both  temper 
and  distemper  consist  of  contraries ; but  it  is  one 
thing  to  mingle  contraries,  another  to  interchange 
them.  The  answer  of  Apollonius  to  Vespasian  is 
full  of  excellent  instruction.  Vespasian  asked 
him,  “What  was  Nero’s  overthrow?”  he  an- 
swered, “ Nero  could  touch  and  tune  the  harp 
well;  but  in  government  sometimes  he  used  to 
wind  the  pins  too  high,  sometimes  to  let  them 
down  too  low.”  And  certain  it  is,  that  nothing 
destroyeth  authority  so  much  as  the  unequal  and 
untimely  interchange  of  power  pressed  too  far, 
and  relaxed  too  much. 

This  is  true,  that  the  wisdom  of  all  these  latter 
times  in  princes’  affairs  is  rather  fine  deliveries, 
and  shiftings  of  dangers  and  mischiefs,  when  they 
are  near,  than  solid  and  grounded  courses  to  keep 
them  aloof : but  this  is  but  to  try  masteries  with 
fortune;  and  let  men  beware  how  they  neglect 
and  suffer  matter  of  trouble  to  be  prepared.  For 
no  man  can  forbid  the  spark,  nor  tell  whence  it 
may  come.  The  difficulties  in  princes’  business 
are  many  and  great ; but  the  greatest  difficulty  is 
often  in  their  own  mind.  For  it  is  common  with 


OF  KMPIRK. 


105 


princes  (saith  Tacitus)  to  will  contradictories: 
“ Sunt  plerumque  regum  voluntates  vehementes, 
et  inter  se  contrarise 1 for  it  is  the  solecism  of 
power  to  think  to  command  the  end,  and  yet  not 
to  endure  the  mean. 

Kings  have  to  deal  with  their  neighbors,  their 
wives,  their  children,  their  prelates  or  clergy, 
their  nobles,  their  second  nobles  or  gentlemen, 
their  merchants,  their  commons,  and  their  men  of 
war ; and  from  all  these  arise  dangers,  if  care  and 
circumspection  be  not  used. 

First,  for  their  neighbors,  there  can  no  general 
rule  be  given  (the  occasions  are  so  variable),  save 
one  which  ever  holdeth;  which  is,  that  princes 
do  keep  due  sentinel  that  none  of  their  neighbors 
do  overgrow  so  (by  increase  of  territory,  by  em- 
bracing of  trade,  by  approaches,  or  the  like),  as 
they  become  more  able  to  annoy  them  than  they 
were  ; and  this  is  generally  the  work  of  standing 
counsels  to  foresee  and  to  hinder  it.  During  that 
triumvirate  of  kings,  King  Henry  the  Eighth  of 
England,  Francis  the  First,  King  of  France,2  and 

1 “ The  desires  of  monarchs  are  generally  impetuous  and 
conflicting  among  themselves. 

2 He  was  especially  the  rival  of  the  Emperor  Charles  the 


io6 


BACON’S  ESSAYS. 


Charles  the  Fifth,  Emperor,  there  was  such  a 
watch  kept  that  none  of  the  three  could  win  a 
palm  of  ground,  but  the  other  two  would  straight- 
ways  balance  it,  either  by  confederation,  or,  if 
need  were,  by  a war ; and  would  not  in  anywise 
take  up  peace  at  interest ; and  the  like  was  done 
by  that  league  (which  Guicciardini 1 saith  was  the 
security  of  Italy),  made  between  Ferdinando, 
King  of  Naples,  Lorenzius  Medicis,  and  Ludo* 
vicus  Sforza,  potentates,  the  one  of  Florence,  the 
other  of  Milan.  Neither  is  the  opinion  of  some 
of  the  schoolmen  to  be  received,  that  a war  can- 
not justly  be  made,  but  upon  a precedent  injury 
or  provocation ; for  there  is  no  question,  but  a 
just  fear  of  an  imminent  danger,  though  there  be 
no  blow  given,  is  a lawful  cause  of  a war. 

For  their  wives,  there  are  cruel  examples  of 
them.  Livia  is  infamed 2 for  the  poisoning  of  her 

Fifth,  and  was  one  of  the  most  distinguished  sovereigns  that 
ever  ruled  over  France. 

1 An  eminent  historian  of  Florence.  His  great  work 
which  is  here  alluded  to,  is  “ The  History  of  Italy  during 
his  own  Time,”  which  is  considered  one  of  the  most  valu- 
able productions  of  that  age. 

2 Spoken  badly  of.  Livia  was  said  to  have  hastened  the 
death  of  Augustus,  to  prepare  the  accession  of  her  son 
Tiberius  to  the  throne. 


OP  EMPIRE. 


107 


husband ; Roxolana,  Solyman’s  wife 1 was  the  de- 
struction of  that  renowned  prince,  Sultan  Mus- 
tapha,  and  otherwise  troubled  his  house  and  suc- 
cession; Edward  the  Second  of  England’s 
Queen 2 had  the  principal  hand  in  the  dis  posing 
and  murder  of  her  husband. 

This  kind  of  danger  is  then  to  be  feared  chiefly 
when  the  wives  have  plots  for  the  rising  of  their 
own  children,  or  else  that  they  be  advoutresses.3 

For  their  children,  the  tragedies  likewise  of 
dangers  from  them  have  been  many ; and  gener- 
ally the  entering  of  fathers  into  suspicion  of  their 
children  hath  been  ever  unfortunate.  The  de- 
struction of  Mustapha’s  (that  we  named  before) 
was  so  fatal  to  Solyman’s  line,  as  the  succession  of 
the  Turks  from  Solyman’s  until  this  day  is  sus- 

1 Solyman  the  Magnificent  was  one  of  the  most  celebrated 
of  the  Ottoman  Monarchs.  He  took  the  Isle  of  Rhodes 
from  the  Knights  of  St.  John.  He  also  subdued  Moldavia 
Wallachia,  and  the  greatest  part  of  Hungary,  and  took  from 
the  Persians,  Georgia  and  Bagdad.  He  died  A.  D.  1566. 
His  wife  Roxolana  (who  was  originally  a slave  called  Rosa 
or  Hazathya),  with  the  Pasha  Rustan,  conspired  against  the 
life  of  his  son  Mustapha,  and  by  their  instigation  this  dis- 
tinguished prince  was  strangled  in  his  father’s  presence. 

2 The  infamous  Isabella  of  Anjou. 

3 Adultresses. 


io8 


bacon’s  essays. 


pected  to  be  untrue,  and  of  strange  blood ; for 
that  Selymus  the  Second  was  thought  to  be  suppo- 
sitious.1 The  destruction  of  Crispus,  a young 
prince  of  rare  towardness,  by  Constantinus  the 
Great,  his  father,  was  in  like  manner  fatal  to  his 
house ; for  both  Constantinus  and  Constance,  his 
sons,  died  violent  deaths ; and  Constantinus,  his 
other  son,  did  little  better,  who  died  indeed  of 
sickness,  but  after  that  Julianus  had  taken  arms 
against  him.  The  destruction  of  Demetrius,2  son 
to  Philip  the  Second  of  Macedon,  turned  upon 
the  father  who  died  of  repentance,  and  many  like 
examples  there  are ; but  few  or  none  where  the 
fathers  had  good  by  such  distrust,  except  it  were 
where  the  sons  were  up  in  open  arms  against 
them ; as  was  Selymus  the  First  against  Bajazet, 
and  the  three  sons  of  Henry  the  Second,  King  of 
England. 

For  their  prelates,  when  they  are  proud  and 
great,  there  is  also  danger  from  them ; as  it  was 

1 He,  however,  distinguished  himself  by  taking  Cyprus 
from  Venitians  in  the  year  157 1. 

2 He  was  falsely  accused  by  his  brother  Perseus  of  at- 
tempting to  dethrone  his  father,  on  which  he  was  put  to 
death  by  the  order  of  Philip,  B.  c.  180. 


OF  EMPIRE. 


I09 

in'  the  times  of  Anselmus  1 and  Thomas  Becket, 
Archbishops  of  Canterbury,  who  with  their  cro- 
siers did  almost  try  it  with  the  King’s  sword ; and 
yet  they  had  to  deal  with  stout  and  haughty  kings  : 
William  Rufus,  Henry  the  First,  and  Henry  the 
Second.  The  danger  is  not  from  that  state,  but 
where  it  hath  a dependence  of  foreign  authority ; 
or  where  the  churchmen  come  in  and  are  elected, 
not  by  the  collation  of  the  king  or  particular 
patrons,  but  by  the  people. 

For  their  nobles,  to  keep  them  at  a distance  is 
not  amiss : but  to  depress  them  may  make  a king 
more  absolute,  but  less  safe,  and  less  able  to  per- 
form anything  he  desires.  I have  noted  it  in  my 
History  of  King  Henry  the  Seventh  of  England, 
who  depressed  his  nobility,  whereupon  it  came  to 
pass  that  his  times  were  full  of  difficulties  and 
troubles ; for  the  nobility,  though  they  continue 
loyal  unto  him,  yet  did  they  not  co-operate  with 
him  in  his  business,  so  that  in  effect  he  was  fain 
to  do  all  things  himself. 

4 Anselm  was  archbishop  of  Canterbury  in  the  time  of 
William  Rufus  and  Henry  the  First.  Though  his  private 
life  was  pious  and  exemplary,  through  his  rigid  assertions 
of  the  rights  of  the  clergy,  he  was  continually  embroiled 
with  his  sovereign.  Thomas  k Becket  pursued  a similar 
course,  but  with  still  greater  violence. 


no 


BACON’S  ESSAYS. 


For  their  second  nobles,  there  is  not  much  dan- 
ger from  them,  being  a body  dispersed  : they  may 
sometimes  discourse  high,  but  that  doth  little 
hurt : besides,  they  are  a counterpoise  to  the 
higher  nobility,  that  they  grow  not  too  potent ; 
and,  lastly,  being  the  most  immediate  in  author- 
ity with  the  common  people,  they  do  best  temper 
popular  commotions. 

For  their  merchants,  they  are  “ vena  porta;  M 1 
and  if  they  flourish  not,  a kingdom  may  have  good 
limbs,  but  will  have  empty  veins,  and  nourish 
little.  Taxes  and  imposts  upon  them  do  seldom 
good  to  the  king's  revenue,  for  that  which  he 
wins 2 in  the  hundred,3  he  loseth  in  the  shire ; the 
particular  rates  being  increased,  but  the  total  bulk 
of  trading  rather  decreased. 

For  their  commons,  there  is  little  danger  from 
them,  except  it  be  where  they  have  great  and 
potent  heads,  or  where  you  meddle  with  the 
point  of  religion,  or  their  customs  or  means  cf  life. 

1 The  great  vessel  that  conveys  the  blood  to  the  liver, 
after  it  has  been  enriched  by  the  absorption  of  nutriment 
from  the  intestines. 

2 This  is  an  expression  similar  to  our  proverb,  “ Penny- 
wise and  pound-foolish.” 

3 A subdivision  of  the  shire. 


OF  COUNSEL. 


1 1 1 


For  the  men  of  war,1  it  is  a dangerous  state 
where  they  live  and  remain  in  a body,  and  are 
used  to  donatives  whereof  we  see  examples  in  the 
Janizaries2  and  Praetorian  bands  of  Rome;  but 
training  of  men,  and  arming  them  in  several 
places,  and  under  several  commanders,  and  with- 
out donatives,  are  things  of  defense,  and  no 
danger. 

Princes  are  like  to  heavenly  bodies,  which 
cause  good  or  evil  times ; and  which  have  much 
veneration,  but  no  rest.  All  precepts  concerning 
kings  are  in  effect  comprehended  in  those  two 
remembrances,  “ Memento  quod  es  homo;”3 
and  “ Memento  quod  es  Deus,”  4 or  “ vice- 
Dei.  ” 5 

XX.— OF  COUNSEL. 

The  greatest  trust  between  man  and  man  is  the 
trust  of  giving  counsel ; for  in  other  confidences 

1 Soldiers. 

2 The  Janizaries  were  the  body-guards  of  the  Turkish 
sultans,  and  enacted  the  same  disgraceful  part  in  making 
and  unmaking  monarchs  as  the  mercenary  Praetorian  guards 
of  the  Roman  empire. 

3“  Remember  that  thou  art  a man.” 

4 “ Remember  that  thou  art  a God.” 

5 “ The  representative  of  God.” 


1 12 


BACON’S  ESSAYS. 


men  commit  the  parts  of  life,  their  lands,  their 
goods,  their  children,  their  credit,  some  par- 
ticular affair ; but  to  such  as  they  make  their 
counsellors  they  commit  the  whole : by  how 
much  the  more  they  are  obliged  to  all  faith  and 
integrity.  The  wisest  princes  need  not  think  it 
any  diminution  to  their  greatness  or  derogation 
to  their  sufficiency  to  rely  upon  counsel.  God 
himself  is  not  without,  but  hath  made  it  one  of 
the  great  names  of  his  blessed  Son,  “ The  Coun- 
sellor.”1 Solomon  hath  pronounced  that,  “ In 
counsel  is  stability.”2  Things  will  have  their 
first  or  second  agitation : if  they  be  not  tossed 
upon  the  arguments  of  counsel,  they  will  be  tossed 
upon  waves  of  fortune;  and  be  full  of  inconstancy, 
doing  and  undoing,  like  the  reeling  of  a drunken 
man.  Solomon’s  son3  found  the  force  of  coun- 
sel, as  his  father  saw  the  necessity  of  it : for  the 

1 Isaiah  ix.  6 : “ His  name  shall  be  called  Wonderful, 
Counsellor,  The  mighty  God,  The  everlasting  Father,  The 
Prince  of  Peace.” 

2 Prov.  xx.  1 8 : “ Every  purpose  is  established  by  counsel ; 
and  with  good  advice  make  war.” 

3 The  wicked  Rehoboam,  from  whom  the  ten  tribes  of 
Israel  revolted  and  elected  Jeroboam  their  king.  See  I. 
Kings  xii. 


OF  COUNSEX. 


113 

beloved  kingdom  of  God  was  first  rent  and 
broken  by  ill  counsel ; upon  which  counsel  there 
are  set  for  our  instruction  the  two  marks  whereby 
bad  counsel  is  forever  best  discerned,  that  it  was 
young  counsel  for  the  persons,  and  violent  coun- 
sel for  the  matter. 

The  ancient  times  do  set  forth  in  figure  both 
the  incorporation  and  inseparable  conjunction  of 
counsel  with  kings,  and  the  wise  and  politic  use 
of  counsel  by  kings:  the  one  in  that  they  say 
Jupiter  did  marry  Metis,  which  signifieth  counsel ; 
whereby  they  intend  that  sovereignty  is  married 
to  counsel;  the  other,  in  that  which  followeth, 
which  was  thus:  they  say,  after  Jupiter  was  mar- 
ried to  Metis,  she  conceived  by  him  and  was  with 
child ; but  Jupiter  suffered  her  not  to  stay  till  she 
brought  forth,  but  eat  her  up : whereby  he  became 
himself,  with  child ; and  was  delivered  of  Pallas 
armed,  out  of  his  head.  Which  monstrous  fable 
containeth  a secret  of  empire,  how  kings  are  to 
make  use  of  their  counsel  of  state  : that  first  they 
ought  to  refer  matters  unto  them,  which  is  the 
first  begetting  or  impregnation  ; but  when  they 
are  elaborate,  molded  and  shaped  in  the  womb  of 
their  counsel,  and  grow  ripe  and  ready  to  be 
8 


1 14  BACON’S  ESSAYS. 

brought  forth,  that  then  they  suffer  not  their 
counsel  to  go  through  with  the  resolution  and 
direction,  as  if  it  depended  on  them ; but  take 
the  matter  back  into  their  own  hands,  and  make 
it  appear  to  the  world  that  the  decrees  and  final 
directions  (which,  because  they  come  forth  with 
prudence  and  power,  are  resembled  to  Pallas 
armed),  proceeded  from  themselves;  and  not 
only  from  their  authority,  but  (the  more  to  add 
reputation  to  themselves)  from  their  head  and 
device. 

Let  us  now  speak  of  the  inconveniencies  of 
counsel,  and  of  the  remedies.  The  inconvenien- 
cies that  have  been  noted  in  calling  and  using 
counsel,  are  three  : first,  the  revealing  of  affairs, 
whereby  they  become  less  secret ; secondly,  the 
weakening  of  the  authority  of  princes,  as  if  they 
were  less  of  themselves;  thirdly,  the  danger  of 
being  unfaithfully  counselled,  and  more  for  the 
good  of  them  that  counsel  than  of  him  that  is 
counselled ; for  which  inconveniencies,  the  doc- 
trine of  Italy,  and  practice  of  France,  in  some 
kings’  times,  hath  introduced  cabinet  councils ; 
a remedy  worse  than  the  disease.1 

1 The  political  world  has  not  been  convinced  of  the  truth 


OF  COUNSEL 


I'5 


As  to  secrecy,  princes  are  not  bound  to  com- 
municate all  matters  with  all  counsellors,  but 
may  extract  and  select ; neither  is  it  necessary, 
that  he  that  consulteth  what  he  should  do,  should 
declare  what  he  will  do ; but  let  princes  beware 
that  the  unsecreting  of  their  affairs  comes  not 
from  themselves : and,  as  for  cabinet  councils,  it 
may  be  their  motto,  “ Plenus  rimarum  sum  : 1 one 
futile  ^person,  that  maketh  it  his  glory  to  tell,  will 
do  more  hurt  than  many,  that  know  it  their  duty 
to  conceal.  It  is  true  there  be  some  affairs  which 
require  extreme  secrecy,  which  will  hardly  go 
beyond  one  or  two  persons  besides  the  king : 
neither  are  those  counsels  unprosperous ; for, 
besides  the  secrecy,  they  commonly  go  on  con- 
stantly in  one  spirit  of  direction  without  distrac- 
tion : but  then  it  must  be  a prudent  king,  such 
as  is  able  to  grind  with  a hand-mill ; 2 and  those 
inward  counsellors  had  need  also  be  wise  men, 
and  especially  true  and  trusty  to  the  king’s  ends, 
as  it  was  with  King  Henry  the  Seventh  of  Eng- 

of  this  doctrine  of  Lord  Bacon,  as  cabinet  councils  are  now 
held  probably  by  every  sovereign  in  Europe. 

1 “ I am  full  of  outlets.” 

2 That  is,  without  a complicated  machinery  of  govern- 
ment. 


Il6  BACON’S  ESSAYS. 

land,  who,  in  his  greatest  business  imparted  him- 
self to  none,  except  it  were  to  Morton  1 and  Fox  2 

For  weakening  of  authority,  the  fable 3 showeth 
the  remedy : nay,  the  majesty  of  kings  is  rather 
exalted  than  diminished  when  they  are  in  the 
chair  of  council;  neither  was  there  ever  prince 
bereaved  of  his  dependencies  by  his  council, 
except  where  there  hath  been  either  an  over- 
greatness in  one  counsellor,  or  an  over  strict  com- 
bination in  divers,  which  are  things  soon  found 
and  holpen.4 

For  the  last  inconvenience,  that  men  will  coun- 
sel with  an  eye  to  themselves;  certainly,  “non 


1 Master  of  the  Rolls  and  Privy  Councillor  under  Henry 

VI. ,  to  whose  cause  he  faithfully  adhered.  Edward  IV.  pro- 
moted him  to  the  see  of  Ely,  and  made  him  Lord  Chancel- 
lor. He  was  elevated  to  the  see  of  Canterbury  by  Henry 

VII. ,  and  in  1493  received  the  Cardinal’s  hat. 

2 Privy  Councillor  and  Keeper  of  the  Privy  Seal  to  Henry 
VII. ; and  after  enjoying  several  bishoprics  in  succession, 
translated  to  the  see  of  Winchester.  He  was  an  able  states- 
man, and  highly  valued  by  Henry  VII.  On  the  accession  of 
Henry  VIII.,  his  political  influence  was  counteracted  by 
Wolsey;  on  which  he  retired  to  his  diocese,  and  devoted 
the  rest  of  his  life  to  acts  of  piety  and  munificence. 

3 Before  mentioned,  relative  to  Jupiter  and  Metis. 

4 Remedied. 


OF  COUNSEL 


II7 


inveniet  fidem  super  terrain,”  1 is  meant  of  the 
nature  of  times,2  and  not  of  all  particular  persons. 
There  be  that  are  in  nature  faithful  and  sincere, 
and  plain  and  direct,  not  crafty  and  involved  : 
let  princes,  above  all,  draw  to  themselves  such 
natures.  Besides,  counsellors  are  not  commonly 
so  united,  but  that  one  counsellor  keepeth  sentinel 
over  another;  so  that  if  any  do  counsel  out  of 
faction  or  private  ends,  it  commonly  comes  to  the 
King’s  ear:  but  the  best  remedy  is,  if  princes 
know  their  counsellors,  as  well  as  their  counsellors 
know  them : 

“ Principis  est  virtus  maxima  nosse  suos.”  3 
And  on  the  other  side,  counsellors  should  not  be 
too  speculative  into  their  sovereign’s  person.  The 
true  composition  of  a counsellor  is,  rather  to  be 
skilful  in  their  master’s  business  than  in  his 

1 “ He  shall  not  find  faith  upon  the  earth.”  Lord  Bacon 
probably  alludes  to  the  words  of  our  Saviour,  St.  Luke 
xviii.  8 : “ When  the  Son  of  man  cometh,  shall  he  find  faith 
upon  the  earth  ?” 

2 He  means  to  say  that  this  remark  was  only  applicable 
to  a particular  time,  namely,  the  coming  of  Christ.  The 
period  of  the  destruction  of  Jerusalem  was  probably  re- 
ferred to. 

3“’Tis  the  especial  virtue  of  a prince  to  know  his  own 
men.” 


IIS 


BACON’S  ESSAYS. 


nature ; 1 for  then  he  is  like  to  advise  him,  and 
not  to  feed  his  humor.  It  is  of  singular  use  to 
princes  if  they  take  the  opinions  of  their  council 
both  separately  and  together ; for  private  opinion 
is  more  free,  but  opinion  before  others  is  more 
reserved.  In  private,  men  are  more  bold  in  their 
own  humors ; and  in  consort,  men  are  more  ob- 
noxious 2 to  others'  humors ; therefore  it  is  good 
to  take  both ; and  of  the  inferior  sort  rather  in 
private,  to  preserve  freedom ; of  the  greater, 
rather  in  consort,  to  preserve  respect.  It  is  in 
vain  for  princes  to  take  counsel  concerning  matters 
if  they  take  no  counsel  likewise  concerning  per- 
sons ; for  all  matters  are  as  dead  images : and  the 
life  of  the  execution  of  affairs  resteth  in  the  good 
choice  of  persons  : neither  is  it  enough  to  consult 
concerning  persons,  ‘‘secundum  genera,”  3 as  in 
an  idea  or  mathematical  description,  what  the 

1 In  his  disposition,  or  inclination. 

2 Liable  to  opposition  from. 

3 ‘‘According  to  classes,”  or  as  we  vulgarly  say,  “in  the 
lump.”  Lord  Bacon  means  that  princes  are  not,  as  a matter 
of  course,  to  take  counsellors  merely  on  the  presumption  of 
talent,  from  their  rank  and  station  : but  that,  on  the  contrary, 
they  are  to  select  such  as  are  tried  men,  and  with  regard  to 
whom  there  can  be  no  mistake. 


OF  COUNSEL 


U9 

kind  and  character  of  the  person  should  be ; 
for  the  greatest  errors  are  committed,  and  the 
most  judgment  is  shown,  in  the  choice  of  indivi- 
duals. It  was  truly  said,  “ Optimi  consiliari 
mortui : ” 1 “ books  will  speak  plain  when  coun- 
sellors blanch 2 3 therefore  it  is  good  to  be  con- 
versant in  them,  specially  the  books  of  such  as 
themselves  have  been  actors  upon  the  stage. 

The  councils  at  this  day  in  most  places  are  but 
familiar  meetings,  where  matters  are  rather  talked 
on  than  debated ; and  they  run  too  swift  to  the 
order  or  act  of  council.  It  were  better  than  in 
causes  of  weight  the  matter  were  propounded 
one  day  and  not  spoken  to  till  the  next  day;  “ In 
nocte  consilium : ’ 7 3 so  was  it  done  in  the  com- 
mission of  union4  between  England  and  Scot- 
land, which  was  a grave  and  orderly  assembly.  I 
commend  set  days  for  petitions ; for  both  it  gives 
the  suitors  more  certainty  for  their  attendance, 
and  it  frees  the  meetings  for  matters  of  estate, 

1 “ The  best  counsellors  are  the  dead.” 

2 “ Are  afraid  to  open  their  mouths.” 

3 “ Night-time  for  counsel.” 

4 On  the  accession  of  James  the  Sixth  of  Scotland  to  the 
throne  of  England  in  1603. 


120 


BACON’S  ESSAYS. 


that  they  may  ‘ ‘ hoc  agere.  ’ ’ 1 In  choice  of  com- 
mittees for  ripening  business  for  the  council,  it  is 
better  to  choose  indifferent  persons,  than  to  make 
an  indifferency  by  putting  in  those  that  are  strong 
on  both  sides.  I commend,  also,  standing  com- 
missions ; as  for  trade,  for  treasure,  for  war,  for 
suits,  for  some  provinces ; for  where  there  be 
divers  particular  councils,  and  but  one  council  of 
estate  (as  it  is  in  Spain),  they  are,  in  effect,  no 
more  than  standing  commissions,  save  that  they 
have  greater  authority.  Let  such  as  are  to  in- 
form councils  out  of  their  particular  professions 
(as  lawyers,  seamen,  mintmen,  and  the  like),  be 
first  heard  before  committees;  and  then,  as  oc- 
casion serves,  before  the  council;  and  let  them 
not  come  in  multitudes,  or  in  a tribunitious 2 man- 
ner ; for  that  is  to  clamor  councils,  not  to  inform 
them.  A long  table  and  a square  table,  or  seats 
about  the  walls,  seem  things  of  form,  but  are 
things  of  substance ; for  at  a long  table  a few  at 
the  upper  end,  in  effect,  sway  all  the  business; 
but  in  the  other  form  there  is  more  use  of  the 

1 “A  phrase  much  in  use  with  the  Romans,  signifying, 
“ to  attend  to  the  business  in  hand.” 

2 A tribunitial  or  declamatory  manner. 


OF  DECAYS. 


I 2 I 


counsellors’  opinions  that  sit  lower.  A king, 
when  he  presides  in  council,  let  him  beware  how 
he  opens  his  own  inclination  too  much  in  that 
which  he  propoundeth ; for  else  counsellors  will 
but  take  the  wind  of  him,  and  instead  of  giving 
free  counsel,  will  sing  him  a song  of  “placebo.”  1 

XXL— OF  DELAYS. 

Fortune  is  like  the  market,  where  many  times, 
if  you  can  stay  a little,  the  price  will  fall ; and 
again,  it  is  sometimes  like  Sibylla’s  offer,2  which 
at  first  offereth  the  commodity  at  full,  then  con- 
sumeth  part  and  part,  and  still  holdeth  up  the 
price;  for  occasion  (as  it  is  in  the  common  verse) 
“ turneth  a bald  noddle 3 after  she  hath  presented 
her  locks  in  front,  and  no  hold  taken;”  or,  at 
least,  turneth  the  handle  of  the  bottle  first  to  be 
received,  and  after  the  belly,  which  is  hard  to 
clasp.  There  is  surely  no  greater  wisdom  than 
well  to  time  the  beginnings  and  onsets  of  things. 

1 “ I’ll  follow  the  bent  of  your  humor.” 

2 See  the  history  of  Rome  under  the  reign  of  Tarquinius 
Superbus. 

3 Bald  head.  He  alludes  to  the  common  saying  “ take 
time  by  the  forelock.” 


122 


BACON’S  ESSAYS. 


Dangers  are  no  more  light,  if  they  once  seem 
light ; and  more  dangers  have  deceived  men  than 
forced  them : nay,  it  is  better  to  meet  some  dan- 
gers half-way,  though  they  come  nothing  near, 
than  to  keep  too  long  a watch  upon  approaches ; 
for  if  a man  watch  too  long,  it  is  odds  that  he 
will  fall  asleep.  On  the  other  side,  to  be  de- 
ceived with  too  long  shadows  (as  some  have  been 
when  the  moon  was  low,  and  shone  on  their  en- 
emies’ back),  and  so  to  shoot  off  before  the  time ; 
or  to  teach  dangers  to  come  on  by  over  early 
buckling  toward  them,  is  another  extreme.  The 
ripeness  or  unripeness  of  the  occasion  (as  we 
said)  must  be  very  well  weighed ; and  generally 
it  is  good  to  commit  the  beginnings  of  all  great 
actions  to  Argus  with  his  hundred  eyes,  and  the 
ends  to  Briareus  with  his  hundred  hands ; first  to 
watch  and  then  to  speed ; for  the  helmet  of  Pluto, 
which  maketh  the  politic  man  go  invisible,  is 
secrecy  in  the  council,  and  celerity  in  the  execu- 
tion ; for  when  things  are  once  come  to  the  ex- 
ecution, there  is  no  secrecy  comparable  to  celerity; 
like  the  motion  of  a bullet  in  the  air,  which 
flieth  so  swift  as  it  outruns  the  eye. 


OK  CUNNING. 


I23 


XXII.— OF  CUNNING. 

We  take  cunning  for  a sinister,  or  crooked 
wisdom  ; and  certainly  there  is  great  difference 
between  a cunning  man  and  a wise  man,  not 
only  in  point  of  honesty,  but  in  point  of  ability. 
There  be  that  can  pack  the  cards,1  and  yet  can- 
not play  well ; so  there  are  some  that  are  good 
in  canvasses  and  factions,  that  are  otherwise  weak 
men.  Again,  it  is  one  thing  to  understand  per- 
sons, and  another  thing  to  understand  matters ; 
for  many  are  perfect  in  men’s  humors  that  are 
not  capable  of  the  real  part  of  business,  which  is 
the  constitution  of  one  that  hath  studied  men 
more  than  books.  Such  men  are  fitter  for  prac- 
tice than  for  counsel,  and  they  are  good  but  in 
their  own  alley:  turn  them  to  new  men,  and  they 
have  lost  their  aim ; so  as  the  old  rule,  to  know 
a fool  from  a wise  man  “ Mitte  ambos  nudos  ad 
ignotos,  et  videbis,”  2 doth  scarce  hold  for  them ; 

1 Packing  the  cards  is  an  admirable  illustration  of  the 
author’s  meaning.  It  is  a cheating  exploit,  by  which  knaves, 
who  perhaps  are  inferior  players,  insure  to  themselves  the 
certainty  of  good  hands. 

2 “ Send  them  both  naked  among  strangers,  and  then  you 
will  see.” 


124 


BACON’S  ESSAYS. 


and,  because  these  cunning  men  are  like  haber- 
dashers1 of  small  wares,  it  is  not  amiss  to  set 
forth  their  shop. 

It  is  a point  of  cunning  to  wait  upon2  him 
with  whom  you  speak  with  your  eye,  as  the  Je- 
suits gave  it  in  precept ; for  there  be  many  wise 
men  that  have  secret  hearts  and  transparent 
countenances  : yet  this  would  be  done  with  a de- 
mure debasing  of  your  eye  sometimes,  as  the 
Jesuits  also  do  use. 

Another  is,  when  you  have  anything  to  obtain 
of  present  dispatch,  you  entertain  and  amuse  the 
party  with  whom  you  deal  with  some  other  dis- 
courses, that  he  be  not  too  much  awake  to  make 
objections.  I knew  a counsellor  and  secretary 
that  never  came  to  Queen  Elizabeth  of  England 
with  bills  to  sign,  but  would  always  first  put  her 
into  some  discourse  of  estate  3 that  she  might  the 
less  mind  the  bills. 

1 This  word  is  used  here  in  its  primitive  sense  of  “ retail 
dealers.”  It  is  said  to  have  been  derived  from  a custom  of 
the  Flemings,  who  first  settled  in  this  country  in  the  four- 
teenth century,  stopping  the  passengers  as  they  passed  their 
shops,  and  saying  to  them,  “ Haber  da,  herr?”  “ Will  you 
take  this,  sir?”  The  word  is  now  generally  used  as  syn- 
onymous with  linen-draper. 

2 To  watch. 


3 State. 


OV  CUNNING. 


125 


The  like  surprise  may  be  made  by  moving 
things  1 when  the  party  is  in  haste,  and  cannot 
stay  to  consider  advisedly  of  that  is  moved. 

If  a man  would  cross  a business  that  he  doubts 
some  other  would  handsomely  and  effectually 
move,  let  him  pretend  to  wish  it  well,  and  move 
it  himself,  in  such  sort  as  may  foil  it. 

The  breaking  off  in  the  midst  of  that  one  was 
about  to  say,  as  if  he  took  himself  up,  breeds  a 
greater  appetite  in  him  with  whom  you  confer  to 
know  more. 

And  because  it  works  better  when  anything 
seemeth  to  be  gotten  from  you  by  question  than 
if  you  offer  it  of  yourself,  you  may  lay  a bait  for 
a question,  by  showing  another  visage  and  coun- 
tenance than  you  are  wont ; to  the  end,  to  give 
occasion  for  the  party  to  ask  what  the  matter  is  of 
the  change,  as  Nehemiah2  did,  “ And  I had  not 
before  that  time  been  sad  before  the  king.” 

In  things  that  are  tender  and  unpleasing,  it  is 


1 Discussing  matters. 

2 He  refers  to  the  occasion  when  Nehemiah,  on  present- 
ing the  wine,  as  cupbearer  to  King  Artaxerxes,  appeared 
sorrowful,  and  on  being  asked  the  reason  of  it,  entreated 
the  king  to  allow  Jerusalem  to  be  rebuilt.  Nehemiah  ii.  1. 


126 


BACON’S  ESSAYS. 


good  to  break  the  ice  by  some  whose  words  are  of 
less  weight,  and  to  reserve  the  more  weighty  voice 
to  come  in  as  by  chance,  so  that  he  may  be  asked 
the  question  upon  the  other’s  speech  ; as  Narcis- 
sus did,  in  relating  to  Claudius  the  marriage 1 of 
Messalina  and  Silius. 

In  things  that  a man  would  not  be  seen  in  him- 
self, it  is  a point  of  cunning  to  borrow  the  name 
of  the  world  ; as  to  say,  “ The  world  says,”  or 
“ There  is  a speech  abroad.” 

I knew  one,  that  when  he  wrote  a letter,  he 
would  put  that  which  was  most  material  in  the 
postscript,  as  if  it  had  been  a by-matter. 

I knew  another,  that  when  he  came  to  have 
speech, 2 he  would  pass  over  that  that  he  in- 
tended most:  and  go  forth  and  come  back  again, 
and  speak  of  it  as  of  a thing  that  he  had  almost 
forgot. 

1 This  can  hardly  be  called  a marriage,  as  at  the  time  of 
the  intrigue  Messalina  was  the  wife  of  Claudius  : but  she 
forced  Caius  Silius,  of  whom  she  was  deeply  enamored,  to 
divorce  his  own  wife,  that  she  herself  might  enjoy  his  so- 
ciety. The  intrigue  was  disclosed  to  Claudius  by  Narcissus, 
who  was  his  freedman,  and  the  pander  to  his  infamous 
vices,  on  which  Silius  was  put  to  death. 

2 To  speak  in  his  turn. 


OF  CUNNING. 


127 


Some  procure  themselves  to  be  surprised  at  such 
times  as  it  is  like  the  party  that  they  work  upon 
will  suddenly  come  upon  them,  and  to  be  found 
with  a letter  in  their  hand,  or  doing  somewhat 
which  they  are  not  accustomed,  to  the  end  they 
may  be  opposed  of1  those  things  which  of  them- 
selves they  are  desirous  to  utter. 

It  is  a point  of  cunning  to  let  fall  those  words 
in  a man’s  own  name,  which  he  would  have  an- 
other man  learn  and  use,  and  thereupon  take  ad- 
vantage. I knew  two  that  were  competitors  for 
the  secretary’s  place,  in  Queen  Elizabeth’s  time, 
and  yet  kept  good  quarter 2 between  themselves, 
and  would  confer  one  with  another  upon  the  busi- 
ness ; and  the  one  of  them  said,  that  to  be  a sec- 
retary in  the  declinationof  a monarchy  was  a tick- 
lish thing,  and  that  he  did  not  affect  it : 3 the 
other  straight  caught  up  those  words,  and  dis- 
coursed with  divers  of  his  friends,  that  he  had  no 
reason  to  desire  to  be  secretary  in  the  declination 
of  a monarchy.  The  first  man  took  hold  of  it, 
and  found  means  it  was  told  the  queen ; who, 
hearing  of  a declination  of  a monarchy,  took  it 

1 Be  questioned  upon.  2 Kept  on  good  terms. 

3 Desire  it. 


128 


BACON’S  ESSAYS. 


so  ill,  as  she  would  never  after  hear  of  the  other's 
suit. 

There  is  a cunning,  which  we  in  England  call 
“ the  turning  of  the  cat  in  the  pan;  M which  is, 
when  that  which  a man  says  to  another,  he  lays 
it  as  if  another  had  said  it  to  him  ; and,  to  say 
truth,  it  is  not  easy,  when  such  a matter  passed 
between  two,  to  make  it  appear  from  which  of 
them  it  first  moved  and  began. 

It  is  a way  that  some  men  have,  to  glance  and 
dart  at  others  by  justifying  themselves  by  nega- 
tives ; as  to  say,  “ This  I do  not ; ” as  Tigellinus 
did  towards  Burrhus,  “ Se  non  diversas  spes  sed  in- 
columitatem  imperatoris  simpliciter  spectare.”  1 

Some  have  in  readiness  so  many  tales  and  stor- 
ies, as  there  is  nothing  they  would  insinuate,  but 
they  can  wrap  it  into  a tale ; 2 which  serveth  both 
to  keep  themselves  more  in  guard,  and  to  make 
others  carry  it  with  more  pleasure. 

It  is  a good  point  of  cunning  for  a man  to  shape 

1 “ That  he  did  not  have  various  hopes  in  view,  but  solely 
the  safety  of  the  emperor.”  Tigellinus  was  the  profligate 
minister  of  Nero  and  Africanus  Burrhus  was  the  chief  of 
the  Praetorian  guards. 

2 As  Nathan  did  when  he  reproved  David  for  his  crim- 
inality with  Bathsheba.  II.  Samuel  xii. 


OF  CUNNING. 


129 


the  answer  he  would  have  in  his  own  words  and 
propositions ; for  it  makes  the  other  party  stick 
the  less. 

It  is  strange  how  long  some  men  will  lie  in  wait 
to  speak  somewhat  they  desire  to  say ; and  how 
far  about  they  will  fetch,  1 and  how  many  other 
matters  they  will  beat  over  to  come  near  it ; it  is 
a thing  of  great  patience,  but  yet  of  much  use. 

A sudden,  bold,  and  unexpected  question  doth 
many  times  surprise  a man,  and  lay  him  open. 
Like  to  him,  that,  having  changed  his  name,  and 
walking  in  Paul’s,  2 another  suddenly  came  be- 
hind him  and  called  him  by  his  true  name,  where- 
at straightways  he  looked  back. 

But  these  small  wares  and  petty  points  of  cun- 
ning are  infinite,  and  it  were  a good  deed  to 
make  a list  of  them  ; for  that  nothing  doth  more 
hurt  in  a state  than  that  cunning  men  pass  for 
wise. 

But  certainly  some  there  are  that  know  the  re- 
sorts 3 and  falls  4 of  business  that  cannot  sink 

1 Use  indirect  stratagems. 

2 He  alludes  to  the  old  Cathedral  of  St.  Paul  in  London, 
which,  in  the  sixteenth  century,  was  a common  lounge  for 
idlers. 

3 Movements,  or  springs.  4 Chances,  or  vicissitudes. 

9 


130 


BACON’S  KSSAYS. 


into  the  main  of  it ; 1 like  a house  that  hath  con- 
venient stairs  and  entries,  but  never  a fair  room  ; 
therefore  you  shall  see  them  find  out  pretty 
losses  2 in  the  conclusion,  but  are  noways  able  to 
examine  or  debate  matters ; and  yet  commonly 
they  take  advantage  of  their  inability,  and  would 
be  thought  wits  of  direction.  Some  build  rather 
upon  the  abusing  of  others,  and  (as  we  now  say) 
putting  tricks  upon  them,  than  upon  soundness  of 
their  own  proceedings  : but  Solomon  saith,  “Pru* 
dens  advertit  ad  gressus  suos  : stultus  divertit  ad 
dolos.”  3 

XXIII.— OF  WISDOM  FOR  A MAN'S 
SELF. 

An  ant  is  a wise  creature  for  itself,  but  is  a 
shrewd 4 thing  in  an  orchard  or  garden : and 
certainly  men  that  are  great  lovers  of  themselves 

1 Enter  deeply  into. 

2 Faults,  or  weak  points. 

3 “ The  wise  man  gives  heed  to  his  own  footsteps ; the 
fool  turneth  aside  to  the  snare.”  No  doubt  he  here  alludes 
to  Ecclesiastes  xiv.  2,  which  passage  is  thus  rendered  in  our 
version  : a The  wise  man’s  eyes  are  in  his  head ; but  the 
fool  walketh  in  darkness.” 

4 Mischievous. 


OF  WISDOM  FOR  A MAN’S  SFDF.  I3I 

waste  the  public.  Divide  with  reason  between 
self-love  and  society ; and  be  so  true  to  thyself  as 
thou  be  not  false  to  others,  especially  to  thy  king 
and  country.  It  is  a poor  centre  of  a man’s 
actions,  himself.  It  is  right  earth;  for  that  only 
stands  fast  upon  his  own  centre ; 1 whereas  all 
things  that  have  affinity  with  the  heavens,  move 
upon  the  centre  of  another,  which  they  benefit. 
The  referring  of  all  to  a man’s  self,  is  more  toler- 
able in  a sovereign  prince,  because  themselves  are 
not  only  themselves,  but  their  good  and  evil  is  at 
the  peril  of  the  public  fortune ; but  it  is  a des- 
perate evil  in  a servant  to  a prince,  or  a citizen 
in  a republic ; for  whatsoever  affairs  pass  such  a 
man’s  hands,  he  crooketh  them  to  his  own  ends, 
which  must  needs  be  often  eccentric  to  the  ends 
of  his  master  or  state  ; therefore  let  princes  or 
states  choose  such  servants  as  have  not  this  mark ; 
except  they  mean  their  service  should  be  made 
the  accessory.  That  which  maketh  the  effect 
more  pernicious  is,  that  all  proportion  is  lost; 
it  were  disproportionate  enough  for  the  servant’s 
good  to  be  preferred  before  the  master’s ; but  yet 

1 It  must  be  remembered  that  Bacon  was  not  a favorer  of 
the  Copernican  system. 


132 


BACON’S  ESSAYS- 


it  is  a greater  extreme,  when  a little  good  of  the 
servant  shall  carry  things  against  a great  good  of 
the  master’s:  and  yet  that  is  the  case  of  bad 
officers,  treasurers,  embassadors,  generals,  and 
other  false  and  corrupt  servants ; which  set  a bias 
upon  their  bowl,  of  their  own  petty  ends  and 
envies,  to  the  overthrow  of  their  master’s  great 
and  important  affairs,  and,  for  the  most  part,  the 
good  such  servants  receive  is  after  the  model  of 
their  own  fortune  ; but  the  hurt  they  sell  for  that 
good  is  after  the  model  of  their  master's  fortune ; 
and  certainly  it  is  the  nature  of  extreme  self- 
lovers,  as  they  will  set  a house  on  fire,  an  it  were 
but  to  roast  their  eggs ; and  yet  these  men  many 
times  hold  credit  with  their  masters  because  their 
study  is  but  to  please  them,  and  profit  themselves, 
and  for  either  respect  they  will  abandon  the  good 
of  their  affairs. 

Wisdom  for  a man’s  self  is,  in  many  branches 
thereof,  a depraved  thing  : it  is  the  wisdom  of 
rats,  that  will  be  sure  to  leave  a house  somewhat 
before  it  falls : it  is  the  wisdom  of  the  fox,  that 
thrusts  out  the  badger  who  digged  and  made  room 
for  him  : it  is  the  wisdom  of  crocodiles,  that  shed 
tears  when  they  would  devour.  But  that  which 


OF  INNOVATIONS. 


x33 


is  specially  to  be  noted,  is,  that  those  which  (as 
Cicero  says  of  Pompey)  are,  “sui  amantes,  sine 
rivali,”  1 are  many  times  unfortunate;  and 
whereas  they  have  all  their  times  sacrificed  to 
themselves,  they  become  in  the  end  themselves 
sacrifices  to  the  inconstancy  of  fortune,  whose 
wings  they  thought  by  their  self-wisdom  to  have 
pinioned. 

XXIV.— OF  INNOVATIONS. 

As  the  births  of  living  creatures  at  first  are  ill- 
shapen,  so  are  all  innovations,  which  are  the 
births  of  time;  yet  notwithstanding,  as  those  that 
first  bring  honor  into  their  family  are  commonly 
more  worthy  than  most  that  succeed,  so  the  first 
precedent  (if  it  be  good)  is  seldom  attained  by 
imitation ; for  ill  to  man’s  nature  as  it  stands 
perverted,  hath  a natural  motion  strongest  in 
continuance;  but  good,  as  a forced  motion, 
strongest  at  first.  Surely  every  medicine2  is  an 
innovation,  and  he  that  will  not  apply  new  rem- 
edies must  expect  new  evils;  for  time  is  the 

1 “ Lovers  of  themselves  without  a rival.” 

2 Remedy. 


134 


BACON’S  ESSAYS. 


greatest  innovator;  and  if  time  of  course  alter 
things  to  the  worse,  and  wisdom  and  counsel  shall 
not  alter  them  to  the  better,  what  shall  be  the 
end  ? It  is  true,  that  what  is  settled  by  custom, 
though  it  be  not  good,  yet  at  least,  it  is  fit ; and 
those  things  which  have  long  gone  together  are, 
as  it  were,  confederate  within  themselves;1  whereas 
new  things  piece  not  so  well ; but,  though  they 
help  by  their  utility,  yet  they  trouble  by  their  in- 
conformity : besides,  they  are  like  strangers, 

more  admired  and  less  favored.  All  this  is  true, 
if  time  stood  still : which,  contrariwise,  moveth 
so  round,  that  a frovvard  retention  of  custom  is  as 
turbulent  a thing  as  an  innovation ; and  they  that 
reverence  too  much  old  times  are  but  a scorn  to 
the  new.  It  were  good,  therefore,  that  men  in 
their  innovations  would  follow  the  example  of 
time  itself,  which  indeed  innovateth  greatly,  but 
quietly,  and  by  degrees  scarce  to  be  perceived ; 
for  otherwise,  whatsoever  is  new  is  unlooked  for ; 
and  ever  it  mends  some  and  pairs2  other ; and  he 
that  is  holpen,  takes  it  for  a fortune,  and  thanks 
the  time ; and  he  that  is  hurt,  for  a wrong,  and 

1 Adapted  to  each  other. 

2 Injures  or  impairs. 


OF  DISPATCH. 


135 


imputeth  it  to  the  author.  It  is  good  also  not  to 
try  experiments  in  states,  except  the  necessity  be 
urgent,  or  the  utility  evident ; and  well  to  be- 
ware that  it  be  the  reformation  that  draweth  on 
the  change,  and  not  the  desire  of  change  that 
pretendeth  the  reformation ; and  lastly,  that  the 
novelty,  though  it  be  not  rejected,  yet  be  held 
for  a suspect,1  and,  as  the  scripture  saith,  “ That 
we  make  a stand  upon  the  ancient  way,  and  then 
look  about  us,  and  discover  what  is  the  straight 
and  right  way,  and  so  to  walk  in  it.”2 

XXV.— OF  DISPATCH. 

Affected  dispatch  is  one  of  the  most  dangerous 
things  to  business  that  can  be  : it  is  like  that 
which  the  physicians  call  predigestion,  or  hasty 
digestion,  which  is  sure  to  fill  the  body  full  of 
crudities,  and  secret  seeds  of  diseases : therefore 
measure  not  dispatch  by  the  time  of  sitting,  but 
by  the  advancement  of  the  business : and,  as  in 

1 A thing  suspected. 

2 He  probably  alludes  to  Jeremiah,  vi.  16 : “Thus  saith  the 
Lord,  Stand  ye  in  the  ways,  and  see,  and  ask  for  the  old  j 
paths,  where  is  the  good  way,  and  walk  therein,  and  ye 
shall  find  rest  for  your  souls.” 


I36 


BACON’S  ESSAYS. 


races,  it  is  not  the  large  stride,  or  high  lift,  that 
makes  the  speed ; so  in  business,  the  keeping 
close  to  the  matter,  and  not  taking  of  it  too  much 
at  once,  procureth  dispatch.  It  is  the  care  of 
some,  only  to  come  off  speedily  for  the  time,  or 
to  contrive  some  false  periods  of  business,  because 
they  may  seem  men  of  dispatch : but  it  is  one 
thing  to  abbreviate  by  contracting,1  another  by 
cutting  off ; and  business  so  handled  at  several 
sittings,  or  meetings,  goeth  commonly  backward 
and  forward  in  an  unsteady  manner.  I knew  a 
wise  man2  that  had  it  for  a by-word,  when  he  saw 
men  hasten  to  a conclusion,  “ Stay  a little,  that 
we  may  make  an  end  the  sooner.  ’ ’ 

On  the  other  side,  true  dispatch  is  a rich  thing  ; 
for  time  is  the  measure  of  business,  as  money  is 
of  wares ; and  business  is  bought  at  a dear  hand 
where  there  is  small  dispatch.  The  Spartans  and 
Spaniards  have  been  noted  to  be  of  small  dis- 
patch : “ Mi  venga  la  muerte  de  Spagna  — “Let 
my  death  come  from  Spain;”  for  then  it  will  be 
sure  to  be  long  in  coming. 

1 That  is,  by  means  of  good  management. 

2 It  is  supposed  that  he  here  alludes  to  Sir  Amyas  Paulet, 
a very  able  statesman,  and  the  ambassador  of  Queen  Eliza- 
beth to  the  court  of  France. 


OF  DISPATCH. 


137 


Give  good  hearing  to  those  that  give  the  first 
information  in  business,  and  rather  direct  them 
in  the  beginning,  than  interrupt  them  in  the  con- 
tinuance of  their  speeches ; for  he  that  is  put  out 
of  his  own  order  will  go  forward  and  backward, 
and  be  more  tedious  while  he  waits  upon  his 
memory,  than  he  could  have  been  if  he  had  gone 
on  in  his  own  course ; but  sometimes  it  is  seen 
that  the  moderator  is  more  troublesome  than  the 
actor. 

Iterations  are  commonly  loss  of  time  ; but  there 
is  no  such  gain  of  time  as  to  iterate  often  the  state 
of  the  question ; for  it  chaseth  away  many  a 
frivolous  speech  as  it  is  coming  forth.  Long  and 
curious  speeches  are  as  fit  for  dispatch  as  a robe, 
or  mantle,  with  a long  train,  is  for  a race.  Pre- 
faces, and  passages,1  and  excusations,2  and  other 
speeches  of  reference  to  the  person,  are  great 
wastes  of  time ; and  though  they  seem  to  proceed 
of  modesty,  they  are  bravery.3  Yet  beware  of 
being  too  material  when  there  is  any  impediment, 
or  obstruction  in  men’s  wills ; for  preoccupation 

1 Quotations. 

2 Apologies. 

3 Boasting. 


138 


bacon’s  essays. 


of  minds1  ever  require  preface  of  speech,  like  a 
fomentation  to  make  the  unguent  enter. 

Above  all  things,  order  and  distribution,  and 
singling  out  of  parts,  is  the  life  of  dispatch  ; so  as 
the  distribution  be  not  too  subtile : for  he  that 
doth  not  divide  will  never  enter  well  into  busi- 
ness ; and  he  that  divideth  too  much  will  never 
come  out  of  it  clearly.  To  choose  time  is  to  save 
time ; and  an  unseasonable  motion  is  but  beating 
the  air.  There  be  three  parts  of  business : the 
preparation  ; the  debate,  or  examination ; and 
the  perfection.  Whereof,  if  you  look  for  dis- 
patch, let  the  middle  only  be  the  work  of  many, 
and  the  first  and  last  the  work  of  few.  The  pro- 
ceeding, upon  somewhat  conceived  in  writing, 
doth  for  the  most  part  facilitate  dispatch;  for 
though  it  should  be  wholly  rejected,  yet  that 
negative  is  more  pregnant  of  direction  than  an 
indefinite,  as  ashes  are  more  generative  than 
dust. 

XXVI.— OF  SEEMING  WISE. 

It  hath  been  an  opinion,  that  the  French  are 
wiser  than  they  seem,  and  the  Spaniards  seem 


Prejudice. 


OF  SEEMING  WISE.  139 

wiser  than  they  are;  but  howsoever  it  be  between 
nations,  certainly,  it  is  so  between  man  and  man  ; 
for  as  the  apostle  saith  of  godliness,  “ Having  a 
show  of  godliness,  but  denying  the  power  there- 
of1 so  certainly  there  are,  in  points  of  wisdom 
and  sufficiency,  that  do  nothing,  or  little  very 
solemnly;  “ magno  conatu  nugas.”2  It  is  a 
ridiculous  thing,  and  fit  for  a satire  to  persons  of 
judgment,  to  see  what  shifts  these  formalists  have, 
and  what  prospectives  to  make  superfices  to  seem 
body,  that  hath  depth  and  bulk.  Some  are  so 
close  and  reserved  as  they  will  not  show  their 
wares  but  by  a dark  light,  and  seem  always  to 
keep  back  somewhat ; and  when  they  know 
within  themselves  they  speak  of  that  they  do  not 
well  know,  would  nevertheless  seem  to  others  to 
know  of  that  which  they  may  not  well  speak. 
Some  help  themselves  with  countenance  and 
gesture,  and  are  wise  by  signs  ; as  Cicero  saith  of 
Piso,  that  when  he  answered  him  he  fetched  one 
of  his  brows  up  to  his  forehead,  and  bent  the 
other  down  to  his  chin;  “ Respondes,  altero  ad 
frontem  sublato,  altero  ad  mentum  depresso 

1 IT.  Tim.  iii.  5. 

2 “ Trifles  with  great  effort.” 


140 


BACON’S  ESSAYS. 


supercilio ; crudelitatem  tibi  non  placere.”1 
Some  think  to  bear  it  by  speaking  a great  word, 
and  being  peremptory ; and  go  on,  and  take  by 
admittance  that  which  they  cannot  make  good. 
Some,  whatsoever  is  beyond  their  reach,  will 
seem  to  despise,  or  make  light  of  it  as  impertinent 
or  curious : and  so  would  have  their  ignorance 
seem  judgment.  Some  are  never  without  a differ- 
ence, and  commonly  by  amusing  men  with  a 
subtilty,  blanch  the  matter ; of  whom  A.  Gellius 
saith,  “ Hominem  delirum,  qui  verborum  minutiis 
rerum  frangit  pondera.’  ’ 2 Of  which  kind  also 
Plato,  in  his  Protagoras,  bringeth  in  Prodicus  in 
scorn,  and  maketh  him  make  a speech  that  con- 
sisted of  distinctions  from  the  beginning  to  the 
end.  Generally  such  men,  in  all  deliberations, 
find  ease  to  be 3 of  the  negative  side,  and  affect  a 
credit  to  object  and  foretell  difficulties ; for 
when  propositions  are  denied,  there  is  an  end  of 

1 “ With  one  brow  raised  to  your  forehead,  the  other  bent 
downward  to  your  chin,  you  answer  that  cruelty  delights 
you  not.” 

2 “ A foolish  man  who  fritters  away  the  weight  of  matters 
by  fine-spun  trifling  on  words.” 

3 Find  it  easier  to  make  difficulties  and  objections  than  to 
originate. 


OF  FRIENDSHIP. 


141 

them  ; but  if  they  be  allowed,  it  requireth  a new 
work  : which  false  point  of  wisdom  is  the  bane  of 
business.  To  conclude,  there  is  no  decaying 
merchant,  or  inward  beggar,1  hath  so  many  tricks 
to  uphold  the  credit  of  wealth  as  these  empty  per- 
sons have  to  maintain  the  credit  of  their  suffi- 
ciency. Seeming  wise  men  may  make  shift  to 
get  opinion;  but  let  no  man  choose  them  for 
employment ; for  certainly,  you  were  better  take 
for  business  a man  somewhat  absurd  than  over- 
formal. 

XXVII.— OF  FRIENDSHIP. 

It  had  been  hard  for  him  that  spake  it  to  have 
put  more  truth  and  untruth  together  in  few  words 
than  in  that  speech,  “ Whosoever  is  delighted  in 
solitude,  is  either  a wild  beast  or  a god  : ’ ’ 2 for 
it  is  most  true,  that  a natural  and  secret  hatred 
and  aversion  towards  society  in  any  man  hath 

1 One  in  really  insolvent  circumstances,  though  to  the 
world  he  does  not  appear  so. 

2 He  here  quotes  from  a passage  in  the  a Politico  ” of 
Aristotle,  book  i. : 

“ He  who  is  unable  to  mingle  in  society,  or  who  requires 
nothing,  by  reason  of  sufficing  for  himself,  is  no  part  of  the 
state,  so  that  he  is  either  a wild  beast  or  a Divinity.” 


142 


BACON’S  KSSAYS. 


somewhat  of  the  savage  beast ; but  it  is  most  un- 
true that  it  should  have  any  character  at  all  of  the 
divine  nature,  except  it  proceed,  not  out  of  a de- 
sire in  solitude,  but  out  of  a love  and  desire  to 
sequester  a man’s  self  for  a higher  conversation  : 
such  as  is  found  to  have  been  falsely  and  feignedly 
in  some  of  the  heathen ; as  Epimenides, 1 the 
Candian ; Numa,  the  Roman ; Empedocles,  the 
Sicilian ; and  Apollonius  of  Tyana ; and  truly 
and  really  in  divers  of  the  ancient  hermits  and 
holy  fathers  of  the  Church.  But  little  do  men 
perceive  what  solitude  is,  and  how  far  it  extend- 

1 Epimenides,  a poet  of  Crete  (of  which  Candia  is  the 
modern  name),  is  said  by  Pliny  to  have  fallen  into  a sleep 
which  lasted  fifty-seven  years.  He  wras  also  said  to  have 
lived  299  years.  Numa  pretended  that  he  was  instructed 
in  the  art  of  legislation  by  the  divine  nymph,  Egeria,  who 
dwelt  in  the  Arican  grove.  Empedocles,  the  Sicilian 
philosopher,  declared  himself  to  be  immortal,  and  to  be  able 
to  cure  all  evils : he  is  said  by  some  to  have  retired  from 
society  that  his  death  might  not  be  known,  and  to  have 
thrown  himself  into  the  crater  of  Mount  HCtna.  Apollonius 
of  Tyana,  the  Pythagorean  philosopher,  pretended  to 
miraculous  powers,  and  after  his  death  a temple  was  erected 
to  him  at  that  place.  His  life  is  recorded  by  Philostratus ; 
and  some  persons,  among  whom  are  Hierocles,  Dr.  More, 
in  his  Mystery  of  Godliness,  and  recently  Strauss,  have  not 
hesitated  to  compare  his  miracles  with  those  of  our  Saviour. 


OF  FRIENDSHIP. 


*43 


eth ; for  a crowd  is  not  company,  and  faces  are 
but  a gallery  of  pictures,  and  talk  but  a tinkling 
cymbal,  where  there  is  no  love.  The  Latin  adage 
meeteth  with  it  a little,  “ Magna  civitas,  magna 
solitudo;  ” 1 because  in  a great  town  friends  are 
scattered,  so  that  there  is  not  that  fellowship,  for 
the  most  part,  which  is  in  less  neighborhoods ; 
but  we  may  go  further,  and  affirm  most  truly, 
that  it  is  a mere  and  miserable  solitude  to  want 
true  friends,  without  which  the  world  is  but  a 
wilderness ; and  even  in  this  sense  also  of  soli- 
tude, whosoever  in  the  frame  of  his  nature  and 
affections  is  unfit  for  friendship,  he  taketh  it  of 
the  beast,  and  not  from  humanity. 

A principal  fruit  of  friendship  is  the  ease  and 
discharge  of  the  fulness  and  swellings  of  the 
heart,  which  passions  of  all  kinds  do  cause  and 
induce.  We  know  diseases  of  stoppings  and 
suffocations  are  the  most  dangerous  in  the  body ; 
and  it  is  not  much  otherwise  in  the  mind ; you 
make  take  sarza 2 to  open  the  liver,  steel  to  open 
the  spleen,  flower  of  sulphur  for  the  lungs,  cas- 

1 “A  great  city,  a great  desert.” 

2 Sarsaparilla. 


144 


BACON’S  KSSAYS. 


toreum 1 for  the  brain  ; but  no  receipt  openeth 
the  heart  but  a true  friend,  to  whom  you  may  im- 
part griefs,  joys,  fears,  hopes,  suspicions,  counsels, 
and  whatsoever  lieth  upon  the  heart  to  oppress  it, 
in  a kind  of  civil  shrift  or  confession. 

It  is  a strange  thing  to  observe  how  high  a rate 
great  kings  and  monarchs  do  set  upon  this  fruit 
of  friendship  whereof  we  speak  : so  great,  as  they 
purchase  it  many  times  at  the  hazard  of  their  own 
safety  and  greatness : for  princes,  in  regard  of 
the  distance  of  their  fortune  from  that  of  their 
subjects  and  servants,  cannot  gather  this  fruit, 
except  (to  make  themselves  capable  thereof)  they 
raise  some  persons  to  be  as  it  were  companions, 
and  almost  equals  to  themselves,  which  many 
times  sorteth  to  inconvenience.  The  modern 
languages  give  unto  such  persons  the  name  of 
favorites,  or  privadoes,  as  if  it  were  matter  of 
grace,  or  conversation ; but  the  Roman  name 
attaineth  the  true  use  and  cause  thereof,  naming 
them  “ participes  curarum  ; ” 2 for  it  is  that  which 
tieth  the  knot : and  we  see  plainly  that  this  hath 

1 A liquid  matter  of  a pungent  smell,  extracted  from  a 
portion  of  the  body  of  the  beaver. 

2 “ Partakers  of  cares.” 


OF  FRIENDSHIP. 


145 


been  done,  not  by  weak  and  passionate  princes 
only,  but  by  the  wisest  and  most  politic  that  ever 
reigned,  who  have  oftentimes  joined  to  themselves 
some  of  their  servants,  whom  both  themselves 
have  called  friends,  and  have  allowed  others  like- 
wise to  call  them  in  the  same  manner,  using  the 
word  which  is  received  between  private  men. 

L.  Sylla,  when  he  commanded  Rome,  raised 
Pompey  (after  sur named  the  Great)  to  that 
height  that  Pompey  vaunted  himself  for  Sylla’ s 
overmatch ; for  when  he  had  carried  the  consul- 
ship for  a friend  of  his,  against  the  pursuit  of 
Sylla,  and  that  Sylla  did  a little  resent  thereat, 
and  began  to  speak  great,  Pompey  turned  upon 
him  again,  and  in  effect  bade  him  be  quiet ; for 
that  more  men  adored  the  sun  rising  than  the  sun 
setting.  With  Julius  Caesar,  Decimus  Brutus  had 
obtained  that  interest,  as  he  set  him  down  in  his 
testament  for  heir  in  remainder  after  his  nephew ; 
and  this  was  the  man  that  had  power  with  him  to 
draw  him  forth  to  his  death : for  when  Caesar 
would  have  discharged  the  senate,  in  regard  of 
some  ill  presages,  and  specially  a dream  of  Cal- 
phurnia,  this  man  lifted  him  gently  by  the  arm 
out  of  his  chair,  telling  him  he  hoped  he  would 


io 


146 


BACON'S  ESSAYS. 


not  dismiss  the  senate  till  his  wife  had  dreamt  a 
better  dream;  and  it  seemeth  his  favor  was  so 
great,  as  Antonins,  in  a letter  which  is  recited 
verbatim  in  one  of  Cicero’s  Philippics,  calleth 
him  “venefica,” — “ witch;”  as  if  he  had  en- 
chanted Caesar.  Augustus  raised  Agrippa  (though 
of  mean  birth)  to  that  height,  as,  when  he  con- 
sulted with  Maecenas  about  the  marriage  of  his 
daughter  Julia,  Maecenas  took  the  liberty  to  tell 
him,  that  he  must  either  marry  his  daughter  to 
Agrippa,  or  take  away  his  life  : there  was  no  third 
way,  he  had  made  him  so  great.  With  Tiberius 
Caesar,  Sejanus  had  ascended  to  that  height,  as 
they  two  were  termed  and  reckoned  as  a pair  of 
friends.  Tiberius  in  a letter  to  him,  saith, u Haec 
pro  amicitia  nostra  non  occultavi,”  1 and  the 
whole  senate  dedicated  an  altar  to  Friendship,  as 
to  a goddess,  in  respect  of  the  great  dearness  of 
friendship  between  them  two.  The  like,  or  more, 
was  between  Septimius  Severus  and  Plautianus ; 
for  he  forced  his  eldest  son  to  marry  the  daughter 
of  Plautianus,  and  would  often  maintain  Plauti- 
anus in  doing  affronts  to  his  son ; and  did  write 

1 “ These  things,  by  reason  of  our  friendship,  I have  not 
concealed  from  you” 


OK  FRIENDSHIP. 


147 


also,  in  a letter  to  the  senate,  by  these  words : 
“ I love  the  man  so  well,  as  I wish  he  may  over- 
live me.”  Now,  if  these  princes  had  been  as  a 
Trajan,  or  a Marcus  Aurelius,  a man  might  have 
thought  that  this  had  proceeded  of  an  abundant 
goodness  of  nature ; but  being  men  so  wise,1  of 
such  strength  and  severity  of  mind,  and  so  ex- 
treme lovers  of  themselves,  as  all  these  were,  it 
proveth  most  plainly  that  they  found  their  own 
felicity  (though  as  great  as  ever  happened  to  mor- 
tal men)  but  as  an  half-piece,  except  they  might 
have  a friend  to  make  it  entire ; and  yet,  which 
is  more,  they  were  princes  that  had  wives,  sons, 
nephews  ; and  yet  all  these  could  not  supply  the 
comfort  of  friendship. 

It  is  not  to  be  forgotten  what  Comineus2  ob- 
serveth  of  his  first  master,  Duke  Charles  the 
Hardy 3 namely,  that  he  would  communicate  his 

1 Such  infamous  men  as  Tiberius  and  Sejanus  hardly  de- 
serve this  commendation. 

2 Philip  de  Comines. 

3 Charles  the  Bold,  duke  of  Burgundy,  the  valiant  antago- 
nist of  Louis  XI.  of  France.  De  Comines  spent  his  early 
years  at  his  court,  but  afterwards  passed  into  the  service  of 
Louis  XI.  This  monarch  was  notorious  for  his  cruelty, 
treachery,  and  dissimulation,  and  had  ali  the  bad  qualities 
of  his  contemporary,  Edward  IV.  of  England,  without  any 
of  his  redeeming  virtues. 


148 


BACON’S  ESSAYS. 


secrets  with  none  ; and  least  of  all,  those  secrets 
which  troubled  him  most.  Whereupon  he  goeth 
on,  and  saith,  that  towards  his  latter  time  that 
closeness  did  impair  and  a little  perish  his  under- 
standing. Surely  Comineus  might  have  made  the 
same  judgment  also,  if  it  had  pleased  him,  of  his 
second  master,  Louis  the  Eleventh,  whose  close- 
ness was  indeed  his  tormentor.  The  parable  of 
Pythagoras  is  dark,  but  true,  “ Cor  ne  edito,” — 
“ eat  not  the  heart.  ” 1 Certainly,  if  a man  would 
give  it  a hard  phrase,  those  that  want  friends  to 
open  themselves  unto  are  cannibals  of  their  own 
hearts : but  one  thing  is  most  admirable  (where- 
with I will  conclude  this  first  fruit  of  friendship), 
which  is,  that  this  communicating  of  a man’s  self 
to  his  friend  works  two  contrary  effects ; for  it 
redoubleth  joys,  and  cutteth  griefs  in  halves ; for 
there  is  no  man  that  imparteth  his  joys  to  his 
friend,  but  he  joyeth  the  more  ; and  no  man  that 

1 Pythagoras  went  still  further  than  this,  as  he  forbade  his 
disciples  to  eat  flesh  of  any  kind  whatever.  See  the  interest- 
ing speech  which  Ovid  attributes  to  him  in  the  Fifteenth 
book  of  the  Metamorphoses.  Sir  Thomas  Browne,  in  his 
Pseudodoxia  (Browne’s  Works,  Bohn’s  Antiquarian  edn., 
vol.  i.  p.  27,  et  seq.),  gives  some  curious  explanations  of  the 
doctrines  of  this  philosopher. 


OF  FRIENDSHIP. 


149 


imparteth  his  griefs  to  his  friend,  but  he  grieveth 
the  less.  So  that  it  is,  in  truth,  of  operation  upon 
a man’s  mind  of  like  virtue  as  the  alchymists  used 
to  attribute  to  their  stone  for  man’s  body,  that  it 
worketh  all  contrary  effects,  but  still  to  the  good 
and  benefit  of  nature;  but  yet,  without  praying 
in  aid  of  alchymists,  there  is  a manifest  image  of 
this  in  the  ordinary  course  of  nature;  for,  in 
bodies,  union  strengtheneth  and  cherisheth  any 
natural  action  : and,  on  the  other  side,  weak- 

eneth  and  dulleth  any  violent  impression;  and 
even  so  is  it  of  minds. 

The  second  fruit  of  friendship  is  healthful  and 
sovereign  for  the  understanding,  as  the  first  is  for 
the  affections;  for  friendship  maketh  indeed  a 
fair  day  in  the  affections  from  storm  and  tempests, 
but  it  maketh  daylight  in  the  understanding,  out 
of  darkness  and  confusion  of  thoughts  : neither  is 
this  to  be  understood  only  of  faithful  counsel, 
which  a man  receiveth  from  his  friend : but 
before  you  come  to  that,  certain  it  is,  that  who- 
soever hath  his  mind  fraught  with  many  thoughts, 
his  wits  and  understanding  do  clarify  and  break 
up  in  the  communicating  and  discoursing  with 
another ; he  tosseth  his  thoughts  more  easily ; he 


BACON’S  ESSAYS. 


150 

marshalleth  them  more  orderly ; he  seeth  how 
they  look  when  they  are  turned  into  words ; 
finally,  he  waxeth  wiser  than  himself ; and  that 
more  by  an  hour’s  discourse  than  by  a day’s 
meditation.  It  was  well  said  by  Themistocles  to 
the  king  of  Persia,  “ That  speech  was  like  cloth 
of  Arras,  1 opened  and  put  abroad ; whereby  the 
imagery  doth  appear  in  figure ; whereas  in 
thoughts  they  lie  but  as  in  packs.  ’ ’ Neither  is  this 
second  fruit  of  friendship,  in  opening  the  under- 
standing, restrained  only  to  such  friends  as  are 
able  to  give  a man  counsel  (they  indeed  are  best), 
but  even  without  that  a man  learneth  of  himself, 
and  bringeth  his  own  thoughts  to  light,  and  whet- 
teth  his  wits  as  against  a stone,  which  itself  cuts 
not.  In  a word,  a man  were  better  relate  himself 
to  a statue  or  picture,  than  to  suffer  his  thoughts 
to  pass  in  smother. 

Add  now,  to  make  this  second  fruit  of  friend- 
ship complete,  that  other  point  which  lieth  more 
open,  and  falleth  within  vulgar  observation : 
which  is  faithful  counsel  from  a friend.  Herac- 

1 Tapestry.  Speaking  hypercritically,  Lord  Bacon  com- 
mits an  anachronism  here,  as  Arras  did  not  manufacture 
tapestry  till  the  middle  ages. 


OF  FRIENDSHIP. 


151 

litus  saith  well  in  one  of  his  enigmas,  “ Dry  light 
is  ever  the  best : and  certain  it  is,  that  the  light 
that  a man  receiveth  by  counsel  from  another,  is 
drier  and  purer  than  that  which  cometh  from  his 
own  understanding  and  judgment ; which  is  ever 
infused  and  drenched  in  his  affections  and  cus- 
toms. So  as  there  is  as  much  difference  between 
the  counsel  that  a friend  giveth,  and  that  a man 
giveth  himself,  as  there  is  between  the  counsel  of 
a friend  and  of  a flatterer ; for  there  is  no  such 
flatterer  as  is  a man’s  self,  and  there  is  no  such 
remedy  against  flattery  of  a man’s  self  as  the 
liberty  of  a friend.  Counsel  is  of  two  sorts  ; the 
one  concerning  manners,  the  other  concerning 
business : for  the  first,  the  best  preservative  to 
keep  the  mind  in  health,  is  the  faithful  admo- 
nition of  a friend.  The  calling  of  a man’s  self  to 
a strict  account  is  a medicine  sometimes  too 
piercing  and  corrosive ; reading  good  books  of 
morality  is  a little  flat  and  dead ; observing  our 
faults  in  others  is  sometimes  improper  for  our 
case ; but  the  best  receipt  (best  I say  to  work  and 
best  to  take)  is  the  admonition  of  a friend.  It  is 
a strange  thing  to  behold  what  gross  errors  and 
extreme  absurdities  many  (especially  of  the  greater 


152 


BACON’S  ESSAYS. 


sort)  do  commit  for  want  of  a friend  to  tell  them 
of  them,  to  the  great  damage  both  of  their  fame 
and  fortune : for,  as  St.  James  saith,  they  are  as 
,men  “ that  look  sometimes  into  a glass,  and  pre- 
sently forget  their  own  shape  and  favor.  ’ ’ 1 As  for 
business,  a man  may  think,  if  he  will,  that  two 
eyes  see  no  more  than  one ; or,  that  a gamester 
seeth  always  more  than  a looker-on ; or,  that  a 
man  in  anger  is  as  wise  as  he  that  hath  said  over 
the  four  and  twenty  letters 2 or,  that  a musket  may 
be  shot  off  as  well  upon  the  arm  as  upon  a rest3 
and  such  other  fond  and  high  imaginations,  to 
think  himself  all  in  all : but  when  all  is  done,  the 
help  of  good  counsel  is  that  which  setteth  business 
straight : and  if  any  man  think  that  he  will  take 
counsel,  but  it  shall  be  by  pieces;  asking  counsel 
in  one  business  of  one  man,  and  in  another 
business  of  another  man,  it  is  well  (that  is  to  say, 
better,  perhaps,  than  if  he  asked  none  at  all) ; but 

1 James  i.  23. 

2 He  alludes  to  the  recommendation  which  moralists  have 
often  given,  that  a person  in  anger  should  go  through  the 
alphabet  to  himself  before  he  allows  himself  to  speak. 

3 In  his  day  the  musket  was  fixed  upon  a stand,  called  the 
“ rest,”  much  as  the  gingals  or  matchlocks  are  used  in  the 
East  at  the  present  day. 


OF  FRIENDSHIP. 


153 


he  runneth  two  dangers ; one,  that  he  shall  not 
be  faithfully  counselled  : for  it  is  a rare  thing,  ex- 
cept it  be  from  a perfect  and  entire  friend,  to 
have  counsel  given,  but  such  as  shall  be  bowed 
and  crooked  to  some  ends  which  he  hath  that 
giveth  it : the  other,  that  he  shall  have  counsel 
given,  hurtful  and  unsafe  (though  with  good 
meaning),  and  mixed  partly  of  mischief,  and 
partly  of  remedy;  even  as  if  you  would  call  a 
physician,  that  is  thought  good  for  the  cure  of 
the  disease  you  complain  of,  but  is  unacquainted 
with  your  body ; and,  therefore,  may  put  you  in 
a way  for  a present  cure,  but  overthroweth  your 
health  in  some  other  kind,  and  so  cure  the 
disease,  and  kill  the  patient : but  a friend,  that 
is  wholly  acquainted  with  a man’s  estate  will  be- 
ware, by  furthering  any  present  business,  how  he 
dasheth  upon  the  other  inconvenience,  and  there- 
fore, rest  not  upon  scattered  counsels ; they  will 
rather  distract  and  mislead,  than  settle  and 
direct. 

After  these  two  noble  fruits  of  friendship  (peace 
in  the  affections,  and  support  of  the  judgment), 
followeth  the  last  fruit,  which  is  like  the  pome- 
granate, full  of  many  kernels ; I mean  aid,  and 


154 


BACON’S  ESSAYS. 


bearing  a part  in  all  actions  and  occasions.  Here 
the  best  way  to  represent  to  life  the  manifold  use 
of  friendship,  is  to  cast  and  see  how  many  things 
there  are  which  a man  cannot  do  himself ; and 
then  it  will  appear  that  it  was  a sparing  speech  of 
the  ancients  to  say,  “ that  a friend  is  another 
himself ; ” for  that  a friend  is  far  more  than  him- 
self. Men  have  their  time,  and  die  many  times  in 
desire  of  some  things  which  they  principally  take 
to  heart ; the  bestowing  of  a child,  the  finishing 
of  a work,  or  the  like.  If  a man  have  a true 
friend,  he  may  rest  almost  secure  that  the  care  of 
those  things  will  continue  after  him ; so  that  a 
man  hath,  as  it  were,  two  lives  in  his  desires.  A 
man  hath  a body,  and  that  body  is  confined  to  a 
place ; but  where  friendship  is,  all  offices  of  life 
are,  as  it  were,  granted  to  him  and  his  deputy ; 
for  he  may  exercise  them  by  his  friend.  How 
many  things  are  there,  which  a man  cannot,  with 
any  face  or  comeliness,  say  or  do  himself?  A 
man  can  scarce  allege  his  own  merits  with  mod- 
esty, much  less  extol  them  : a man  cannot  some- 
times brook  to  supplicate,  or  beg,  and  a number 
of  the  like : but  all  these  things  are  graceful  in  a 
friend’s  mouth,  which  are  blushing  in  a man’s 


OF  EXPENSE. 


155 


own.  So  again,  a man’s  person  hath  many  proper 
relations  which  he  cannot  put  off.  A man  cannot 
speak  to  his  son  but  as  a father  ; to  his  wife  but 
as  a husband  ; to  his  enemy  but  upon  terms  ; 
whereas  a friend  may  speak  as  the  case  requires, 
and  not  as  it  sorteth  with  the  person ; but  to 
enumerate  these  things  were  endless  ; I have  given 
the  rule,  where  a man  cannot  fitly  play  his  own 
part,  if  he  have  not  a friend,  he  may  quit  the  stage. 

XXVIII.— OF  EXPENSE. 

Riches  are  for  spending,  and  spending  for 
honor  and  good  actions ; therefore  extraordinary 
expense  must  be  limited  by  the  worth  of  the 
occasion ; for  voluntary  undoing  may  be  as  well 
for  a man’s  country  as  for  kingdom  of  heaven  ; 
but  ordinary  expense  ought  to  be  limited  by  a 
man’s  estate,  and  governed  with  such  regard,  as 
it  be  within  his  compass ; and  not  subject  to 
deceit  and  abuse  of  servants ; and  ordered  to  the 
best  show,  that  the  bills  may  be  less  than  the 
estimation  abroad.  Certainly,  if  a man  will  keep 
but  of  even  hand,  his  ordinary  expenses  ought  to 
be  but  to  the  half  of  his  receipts;  and  if  he 
think  to  wax  rich,  but  to  the  third  part.  It 


BACON’S  ESSAYS. 


156 

is  no  baseness  for  the  greatest  to  descend  and 
look  into  their  own  estate.  Some  forbear  it,  not 
upon  negligence  alone,  but  doubting  to  bring 
themselves  into  melancholy,  in  respect  they  shall 
find  it  broken : but  wounds  cannot  be  cured 
without  searching.  He  that  cannot  look  into  his 
own  estate  at  all,  had  need  both  choose  well  those 
whom  he  employeth,  and  change  them  often ; for 
new  are  more  timorous  and  less  subtle.  He  that 
can  look  into  his  estate  but  seldom,  it  behoveth 
him  to  turn  all  to  certainties.  A man  had  need, 
if  he  be  plentiful  in  some  kind  of  expense,  to  be 
as  saving  again  in  some  other:  as  if  he  be  plenti- 
ful in  diet,  to  be  saving  in  apparel : if  he  be 
plentiful  in  the  hall,  to  be  saving  in  the  stable  : 
and  the  like.  For  he  that  is  plentiful  in  expenses 
of  all  kinds  will  hardly  be  preserved  from  decay. 
In  clearing1  of  a man's  estate,  he  may  as  well  hurt 
himself  in  being  too  sudden,  as  in  letting  it  run 
on  too  long ; for  hasty  selling  is  commonly  as 
disadvantageable  as  interest.  Besides,  he  that 
clears  at  once  will  relapse ; for  finding  himself 
out  of  straits,  he  will  revert  to  his  customs  : but  he 


1 From  debts  and  incumbrances. 


OF  KINGDOMS  AND  ESTATES. 


157 


that  cleareth  by  degrees  induceth  a habit  of  frugal- 
ity, and  gaineth  as  well  upon  his  mind  as  upon  his 
estate.  Certainly,  who  hath  a state  to  repair,  may 
not  despise  small  things  ; and,  commonly,  it  is  less 
dishonorable  to  abridge  petty  charges  than  to 
stoop  to  petty  gettings.  A man  ought  warily  to 
begin  charges,  which  once  begun  will  continue: 
but  in  matters  that  return  not,  he  may  be  more 
magnificent. 

XXIX.— OF  THE  TRUE  GREATNESS  OF 
KINGDOMS  AND  ESTATES. 

The  speech  of  Themistocles,  the  Athenian, 
which  was  haughty  and  arrogant,  in  taking  so 
much  to  himself,  had  been  a grave  and  wise 
observation  and  censure,  applied  at  large  to  others. 
Desired  at  a feast  to  touch  a lute,  he  said,  “ He 
could  not  fiddle,  but  yet  he  could  make  a small 
town  a great  city.”  These  words  (holpen  a little 
with  a metaphor)  may  express  two  different  abili- 
ties in  those  that  deal  in  business  of  estate  ; for  if 
a true  survey  be  taken  of  counsellors  and  states- 
men, there  may  be  found  (though  rarely)  those 
which  can  make  a small  state  great,  and  yet  cannot 
fiddle  : as,  on  the  other  side,  there  will  be  found 


i58 


bacon’s  ESSAYS. 


a great  many  that  can  fiddle  very  cunningly,  but 
yet  are  so  far  from  being  able  to  make  a small 
state  great,  as  their  gift  lieth  the  other  way ; to 
bring  a great  and  flourishing  estate  to  ruin  and 
decay.  And  certainly,  those  degenerate  arts  and 
shifts  whereby  many  counsellors  and  governors 
gain  both  favor  with  their  masters  and  estimation 
with  the  vulgar,  deserve  no  better  name  than 
fiddling;  being  things  rather  pleasing  for  the 
time,  and  graceful  to  themselves  only,  than  tend- 
ing to  the  weal  and  advancement  of  the  state 
which  they  serve.  There  are  also  (no  doubt) 
counsellors  and  governors  which  may  be  held 
sufficient,  “ negotiis  pares,”1  able  to  manage 
affairs,  and  to  keep  them  from  precipices  and 
manifest  inconveniences ; which,  nevertheless,  are 
far  from  the  ability  to  raise  and  amplify  an  estate 
in  power,  means,  and  fortune : but  be  the  work- 
men what  they  may  be,  let  us  speak  of  the  work ; 
that  is  the  true  greatness  of  kingdoms  and  estates, 
and  the  means  thereof.  An  argument  fit  for 
great  and  mighty  princes  to  have  in  their  hand  ; 
to  the  end  that  neither  by  over-measuring  their 


1 “ Equal  to  business.’’ 


OF  KINGDOMS  AND  KSTATKS. 


159 


forces,  they  lose  themselves  in  vain  enterprises : 
nor,  on  the  other  side,  by  undervaluing  them, 
they  descend  to  fearful  and  pusillanimous  counsels. 

The  greatness  of  an  estate,  in  bulk  and  terri- 
tory, doth  fall  under  measure ; and  the  greatness 
of  finances  and  revenues  doth  fall  under  compu- 
tation. The  population  may  appear  by  musters ; 
and  the  number  and  greatness  of  cities  and  towns 
by  cards  and  maps  ; but  yet  there  is  not  anything 
amongst  civil  affairs  more  subject  to  error  than  the 
right  valuation  and  true  judgment  concerning  the 
power  and  forces  of  an  estate.  The  kingdom  of 
heaven  is  compared,  not  to  any  great  kernel,  or  nut, 
but  to  a grain  of  mustard-seed  ;x  which  is  one  of  the 
least  grains,  but  hath  in  it  a property  and  spirit  hast- 
ily to  get  up  and  spread.  So  are  there  states  great  in 
territory,  and  yet  not  apt  to  enlarge  or  command; 
and  some  that  have  but  asmafl  dimension  of  stem, 
and  yet  not  apt  to  be  the  foundations  of  great 
monarchies. 

1 He  alludes  to  the  following  passage,  St.  Matthew  xiii. 
31 : “ Another  parable  put  he  forth  unto  them,  saying,  The 
kingdom  of  heaven  is  like  a grain  of  mustard-seed  which 
a man  took  and  sowed  in  his  field : which  indeed  is  the 
least  of  all  seeds;  but  when  it  is  grown,  it  is  the  greatest 
among  herbs,  and  becometh  a tree,  so  that  the  birds  of  the 
air  come  and  lodge  in  the  branches  thereof.” 


160  bacon's  assays. 

Walled  towns,  stored  arsenals  and  armories, 
goodly  races  of  horse,  chariots  of  war,  elephants, 
ordnance,  artillery,  and  the  like ; all  this  is  but  a 
sheep  in  a lion’s  skin,  except  the  breed  and  dis- 
position of  the  people  be  stout  and  warlike. 
Nay,  number  itself  in  armies  importeth  not  much, 
where  the  people  is  of  weak  courage;  for,  as 
Virgil  saith,  “ It  never  troubles  a wolf  how  many 
the  sheep  be.”  The  army  of  the  Persians  in  the 
plains  of  Arbela  was  such  a vast  sea  of  people,  as 
it  did  somewhat  astonish  the  commanders  in 
Alexander’s  army,  who  came  to  him,  therefore, 
and  wished  him  to  set  upon  them  by  night ; but 
he  answered,  “ He  will  not  pilfer  the  victory:” 
and  the  defeat  was  easy.  When  Tigranes,1  the 
Armenian,  being  encamped  upon  a hill  with  four 
hundred  thousand  men,  discovered  the  army  of  the 
Romans,  being  not  above  fourteen  thousand, 
marching  towards  him,  he  made  himself  merry 
with  it,  and  said,  “Yonder  men  are  too  many  for 
an  ambassage,  and  too  few  for  a fight;”  but 
before  the  sun  set,  he  found  them  enough  to  give 
him  the  chase  with  infinite  slaughter.  Many  are 

1 He  was  vanquished  by  Lucullus,  and  finally  submitted 
to  Pompey. 


OF  KINGDOMS  AND  ESTATES. 


161 


the  examples  of  the  great  odds  between  number 
and  courage : so  that  a man  may  truly  make  a 
judgment,  that  the  principal  point  of  greatness  in 
any  state  is  to  hawe  a race  of  military  men. 

Neither  is  money  the  sinews  of  war  (as  it  is 
trivially  said),  where  the  sinews  of  men’s  arms  in 
base  and  effeminate  people  are  failing  : for  Solon 
said  well  to  Croesus  (when  in  ostentation  he  showed 
him  his  gold),  “ Sir,  if  any  other  come  that  hath 
better  iron  than  you,  he  will  be  master  of  all  this 
gold.”  Therefore,  let  any  prince,  or  state,  think 
soberly  of  his  forces,  except  his  militia  of  natives 
be  of  good  and  valiant  soldiers ; and  let  princes, 
on  the  other  side,  that  have  subjects  of  martial 
disposition,  know  their  own  strength,  unless  they 
be  otherwise  wanting  unto  themselves.  As  for 
mercenary  forces  (which  is  the  help  in  this  case), 
all  examples  show  that,  whatsoever  estate,  or 
prince,  doth  rest  upon  them,  he  may  spread  his 
feathers  for  a time,  but  he  will  mew  them  soon 
after. 

The  blessing  of  Judah  and  Issachar1 II  will  never 

1 He  alludes  to  the  prophetic  words  of  Jacob  on  his 
death-bed,  Gen.  xlix.  9,  14,  15  : “ Judah  is  a lion’s  whelp 
he  stooped  down,  he  crouched  as  a lion,  and  as  an  old 

II 


bacon’s  essays. 


162 

meet ; that  the  same  people,  or  nation,  should  be 
both  the  lion’s  whelp  and  the  ass  between  burdens  ; 
neither  will  it  be,  that  a people  overlaid  with 
taxes  should  ever  become  valiant  and  martial.  It 
is  true  that  taxes,  levied  by  consent  of  the  estate, 
do  abate  men’s  courage  less ; as  it  hath  been  seen 
notably  in  the  exercises  of  the  Low  Countries ; 
and,  in  some  degree,  in  the  subsidies 1 of  England  ; 
for,  you  must  note,  that  we  speak  now  of  the 
heart,  and  not  of  the  purse ; so  that,  although  the 
same  tribute  and  tax  laid  by  consent  or  by  impos- 
ing, be  all  one  to  the  purse,  yet  it  works  diversely 
upon  the  courage.  So  that  you  may  conclude, 
that  no  people  overcharged  with  tribute  is  fit  for 
empire. 

Let  states  that  aim  at  greatness  take  heed  how 
their  nobility  and  gentlemen  do  multiply  too  fast ; 
for  that  maketh  the  common  subject  grow  to  be  a 
peasant  and  base  swain,  driven  out  of  heart,  and 
in  effect  but  the  gentleman’s  laborer.  Even  as 

Isachar  is  a strong  ass  crouching  down  between  two 

burdens  : And  he  saw  that  rest  was  good,  and  the  land  that 
it  was  pleasant : and  bowed  his  shoulder  to  bear,  and  became 
a servant  under  tribute.” 

1 Sums  of  money  voluntarily  contributed  by  the  people  for 
the  use  of  the  sovereign. 


OF  KINGDOMS  AND  FSTATFS. 


163 


you  may  see  in  coppice  woods  ; if  you  leave  your 
staddles  1 too  thick,  you  shall  never  have  clean 
underwood,  but  shrubs  and  bushes.  So  in  coun- 
tries, if  the  gentlemen  be  too  many,  the  com- 
mons will  be  base ; and  you  will  bring  it  to  that, 
that  not  the  hundred  poll  will  be  fit  for  a helmet : 
especially  as  to  the  infantry,  which  is  the  nerve 
of  an  army  ; and  so  there  will  be  great  popula- 
tion and  little  strength.  This  which  I speak  of 
hath  been  nowhere  better  seen  than  by  compar- 
ing of  England  and  France  : whereof  England, 
though  far  less  in  territory  and  population,  hath 
been  (nevertheless)  an  overmatch ; in  regard  the 
middle  people  of  England  make  good  soldiers, 
which  the  peasants  of  France  do  not ; and  herein 
the  device  of  King  Henry  the  Seventh  (whereof 
I have  spoken  largely  in  the  history  of  his  life) 
was  profound  and  admirable ; in  making  farms 
and  houses  of  husbandry  of  a standard ; that  is, 
maintained  with  such  a proportion  of  land  unto 
them  as  may  breed  a subject  to  live  in  conveni- 
ent plenty,  and  no  servile  condition  ; and  to  keep 
the  plough  in  the  hands  of  the  owners,  and  not 
mere  hirelings;  and  thus  indeed  you  shall  attain 
1 Young  trees. 


BACON’S  ESSAYS. 


164 

to  Virgil’s  character,  which  he  gives  to  ancient 
Italy : 

“ Terra  potens  armis  atque  ubere  glebse.”  1 

Neither  is  that  state  (which,  for  anything  I 
know,  is  almost  peculiar  to  England,  and  hardly 
to  be  found  anywhere  else,  except  it  be,  perhaps, 
in  Poland)  to  be  passed  over ; I mean  the  state 
of  free  servants  and  attendants  upon  noblemen 
and  gentlemen,  which  are  no  ways  inferior  unto 
the  yeomanry  for  arms;  and,  therefore,  out  of 
all  question,  the  splendor  and  magnificence,  and 
great  retinues,  and  hospitality  of  noblemen  and 
gentlemen  received  into  custom,  do  much  con- 
duce unto  martial  greatness ; whereas,  contrari- 
wise, the  close  and  reserved  living  of  noblemen 
and  gentlemen  causeth  a penury  of  military  forces. 

By  all  means  it  is  to  be  procured  that  the  trunk 
of  Nebuchadnezzar’s  tree  of  monarchy  2 be  great 

1 (i  A land  strong  in  arms  and  in  the  richness  of  the  soil.” 

2 He  alludes  to  the  dream  of  Nebuchadnezzar,  which  is 
mentioned  Daniel  iv.  10 : “ I saw,  and,  behold  a tree  in  the 
midst  of  the  earth,  and  the  height  thereof  was  great.  The 
tree  grew,  and  was  strong,  and  the  height  thereof  reached 
unto  heaven,  and  the  sight  thereof  to  the  end  of  all  the 
earth ; the  leaves  thereof  were  fair,  and  the  fruit  thereof 


OF  KINGDOMS  AND  ESTATES. 


165 


enough  to  bear  the  branches  and  the  boughs  ; that 
is,  that  the  natural  subjects  of  the  crown,  or  state, 
bear  a sufficient  proportion  to  the  stronger  sub- 
jects that  they  govern  ; therefore  all  states  that  are 
liberal  of  naturalization  towards  strangers  are  fit 
for  empire  ; for  to  think  that  a handful  of  people 
can,  with  the  greatest  courage  and  policy  in  the 
world,  embrace  too  large  extent  of  dominion,  it 
may  hold  for  a time,  but  it  will  fail  suddenly. 
The  Spartans  were  a nice  people  in  point  of  na- 
turalization ; whereby,  while  they  kept  their  com- 
pass, they  stood  firm  ; but  when  they  did  spread, 
and  their  boughs  were  becoming  too  great  for 
their  stem,  they  became  a windfall  upon  the  sud- 
den. Never  any  state  was,  in  this  point,  so  open 
to  receive  strangers  into  their  body  as  were  the 
Romans ; therefore  it  sorted  with  them  accord- 
ingly, for  they  grew  to  the  greatest  monarchy. 
Their  manner  was  to  grant  naturalization  (which 
they  called  “jus  civitatis  ”),  1 and  to  grant  it  in 
the  highest  degree,  that  is,  not  only  “jus  corn- 

much  and  in  it  was  meat  for  all ; the  beasts  of  the  field  had 
shadow  under  it,  and  the  fowls  of  the  heaven  dwelt  in  the 
boughs  thereof,  and  all  flesh  was  fed  of  it.” 

1 “ Right  of  citizenship.” 


BACON’S  ESSAYS. 


1 66 

mercii,  1 jus  connubii,  2 jus  haereditatis ; ” 3 but 
also,  “jus  suffragii,  ” 4 and  “jus  honorum;”5 
and  this  not  to  singular  persons  alone,  but  like- 
wise to  whole  families ; yea,  to  cities,  and  some- 
times to  nations.  Add  to  this  their  custom  of 
plantation  of  colonies,  whereby  the  Roman  plant 
was  removed  into  the  soil  of  other  nations,  and, 
putting  both  constitutions  together,  you  will  say, 
that  it  was  not  the  Romans  that  spread  upon  the 
world,  but  it  was  the  world  that  spread  upon  the 
Romans;  and  that  was  the  sure  way  of  greatness. 
I have  marvelled  sometimes  at  Spain,  how  they 
clasp  and  contain  so  large  dominions  with  so  few 
natural  Spaniards ; 6 but  sure  the  whole  compass 
of  Spain  is  a very  great  body  of  a tree,  far  above 
Rome  and  Sparta  at  the  first;  and,  besides, 
though  they  have  not  had  that  usage  to  naturalize 
liberally,  yet  they  have  that  which  is  next  to  it ; 

1 “ Right  of  trading.” 

2 “ Right  of  intermarriage.” 

3 “ Right  of  inheritance.” 

4 u Right  of  suffrage.” 

5 “ Right  of  honors.” 

6 Long  since  the  time  of  Lord  Bacon,  as  soon  as  these 
colonies  had  arrived  at  a certain  state  of  maturity,  they  at 
different  periods  revolted  from  the  mother  country. 


OF  KINGDOMS  AND  ESTATES.  1 67 

that  is,  to  employ,  almost  indifferently,  all  nations 
in  their  militia  of  ordinary  soldiers  ; yea,  and 
sometimes  in  their  highest  commands ; nay,  it 
seemeth  at  this  instant  they  are  sensible  of  this 
want  of  natives  ; as  by  the  pragmatical  sanction,1 
now  published,  appeareth. 

It  is  certain,  that  sedentary  and  within-door 
arts,  and  delicate  manufacture  (that  require 
rather  the  finger  than  the  arm),  have  in  their  na- 
ture a contrariety  to  a military  disposition  ; and 
generally  all  warlike  people  are  a little  idle,  and 
love  danger  better  than  travail ; neither  must  they 
be  too  much  broken  of  it,  if  they  shall  be  pre- 
served in  vigor ; therefore  it  was  great  advantage 
in  the  ancient  states  of  Sparta,  Athens,  Rome, 
and  others,  that  they  had  the  use  of  slaves,  which 
commonly  did  rid  those  manufacturers  ; but  that 
is  abolished,  in  greatest  part  by  the  Christian  law. 
That  which  cometh  nearest  to  it  is,  to  leave  those 
arts  chiefly  to  strangers  (which,  for  that  purpose, 
are  the  more  easily  to  be  received),  and  to  con- 
tain the  principal  bulk  of  the  vulgar  natives  with- 

1 The  laws  and  ordinances  promulgated  by  the  sovereigns 
of  Spain  were  so  called.  The  term  was  derived  from  the 
Byzantine  empire. 


1 68 


bacon’s  essays. 


in  those  three  kinds,  tillers  of  the  ground,  free 
servants,  and  handicraftsmen  of  strong  and  manly 
arts;  as  smiths,  masons,  carpenters,  etc.,  not 
reckoned  professed  soldiers. 

But,  above  all,  for  empire  and  greatness,  it  im- 
porteth  most,  that  a nation  do  profess  arms  as 
their  principal  honor,  study,  and  occupation  ; for 
the  things  which  we  formerly  have  spoken  of  are 
but  habilitations  1 toward  arms  ; and  what  is  ha- 
bitation without  intention  and  act  ? Romulus, 
after  his  death  (as  they  report  or  feign),  sent  a 
present  to  the  Romans,  that  above  all  they  should 
intend  2 arms,  and  then  they  should  prove  the 
greatest  empire  of  the  world.  The  fabric  of  the 
state  of  Sparta  was  wholly  (though  not  wisely) 
framed  and  composed  to  that  scope  and  end  ; the 
Persians  and  Macedonians  had  it  for  a flash ; 3 
the  Gauls,  Germans,  Goths,  Saxons,  Normans, 
and  others,  had  it  for  a time : the  Turks  have  it 
at  this  day,  though  in  great  declination.  Of 
Christian  Europe,  they  that  have  it  are  in  effect 
only  the  Spaniards  : but  it  is  so  plain,  that  every 

1 Qualifications. 

2 Attend  to. 

3 For  a short  or  transitory  period. 


OF  KINGDOMS  AND  ESTATES. 


169 


man  profiteth  in  that  he  most  intendeth,  that  it 
needeth  not  to  be  stood  upon  : it  is  enough  to 
point  at  it ; that  no  nation  which  doth  not  di- 
rectly profess  arms,  may  look  to  have  greatness 
fall  into  their  mouths  ; and,  on  the  other  side,  it 
is  a most  certain  oracle  of  time,  that  those  states 
that  continue  long  in  that  profession  (as  the  Ro- 
mans and  Turks  principally  have  done)  do  won- 
ders; and  those  that  have  professed  arms  but 
for  an  age  have,  notwithstanding,  commonly  at- 
tained that  greatness  in  that  age  which  maintained 
them  long  after,  when  their  profession  and  exer- 
cise of  arms  had  grown  to  decay. 

Incident  to  this  point  is,  for  a state  to  have 
those  laws  or  customs  which  may  reach  forth 
unto  them  just  occasions  (as  may  be  pretended)  of 
war  ; for  there  is  that  justice  imprinted  in  the  na- 
ture of  men,  that  they  enter  not  upon  wars 
(whereof  so  many  calamities  do  ensue),  but  upon 
some,  at  the  least  specious  grounds  and  quarrels. 
The  Turk  hath  at  hand,  for  cause  of  war,  the  pro- 
pagation of  his  law  or  sect,  a quarrel  that  he  may 
always  command.  The  Romans,  though  they  es- 
teemed the  extending  the  limits  of  their  empire 
to  be  great  honor  to  their  generals  when  it  was 


i7o 


BACON’S  ESSAYS. 


done,  yet  they  never  rested  upon  that  alone  to 
begin  a war  : first,  therefore,  let  nations  that  pre- 
tend to  greatness  have  this,  that  they  be  sensible 
of  wrongs,  either  upon  borderers,  merchants,  or 
politic  ministers  ; and  that  they  sit  not  too  long 
upon  a provocation  : secondly,  let  them  be  press- 
ed 1 and  ready  to  give  aids  and  succors  to  their 
confederates ; as  it  ever  was  with  the  Romans  ; 
insomuch,  as  if  the  confederate  had  leagues  de- 
fensive with  divers  other  states,  and,  upon  inva- 
sion offered,  did  implore  their  aids  severally,  yet 
the  Romans  would  ever  be  the  foremost,  and 
leave  it  to  none  other  to  have  the  honor.  As  for 
the  wars,  which  were  anciently  made  on  the  be- 
half of  a kind  > of  party  of  tacit  conformity  of 
estate,  I do  not  see  how  they  may  be  well  justi- 
fied : as  when  the  Romans  made  a war  for  the 
liberty  of  Graecia  : or,  when  the  Lacedaemonians 
and  Athenians  made  wars  to  set  up  or  pull  down 
democracies  and  oligarchies : or  when  wars  were 
made  by  foreigners,  under  the  pretence  of  justice 
or  protection,  to  deliver  the  subjects  of  others  from 
tyranny  and  oppression ; and  the  like.  Let  it 


Be  in  a hurry. 


OF  KINGDOMS  AND  ESTATES-  I7l 

suffice,  that  no  estate  expect  to  be  great,  that  is 
not  awake  upon  any  just  occasion  of  arming. 

No  body  can  be  healthful  without  exercise, 
neither  natural  body  nor  politic  ; and,  certainly, 
to  a kingdom  or  estate,  a just  and  honorable  war 
is  the  true  exercise.  A civil  war,  indeed,  is  like 
the  heat  of  a fever ; but  a foreign  war  is  like  the 
heat  of  exercise,  and  serveth  to  keep  the  body  in 
health ; for  in  a slothful  peace,  both  courages 
will  effeminate  and  manners  corrupt : but  howso- 
ever it  be  for  happiness,  without  all  question  for 
greatness,  it  maketh  to  be  still  for  the  most  part 
in  arms  and  the  strength  of  a veteran  army 
(though  it  be  a chargeable  business),  always  on 
foot,  is  that  which  commonly  giveth  the  law,  or 
at  least,  the  reputation  amongst  all  neighbor 
states,  as  may  well  be  seen  in  Spain,1  which  hath 
had,  in  one  part  or  other,  a veteran  army  almost 
continually,  now  by  the  space  of  six-score  years. 

To  be  master  of  the  sea  is  an  abridgement  of  a 
monarchy.  Cicero,  writing  to  Atticus,  of  Pom- 
pey’s  preparation  against  Caesar  saith,  “ Consi- 
lium Pompeii  plane  Themistocleum  est ; putat 

1 It  was  its  immense  armaments  that  in  a great  measure 
consumed  the  vitals  of  Spain. 


172 


BACON’S  ESSAYS. 


enim,  qui  mari  potitur,  eum  rerum  potiri ; ” 1 and 
without  doubt,  Pompey  had  tired  out  Caesar,  if 
upon  vain  confidence  he  had  not  left  that  way. 
We  see  great  effects  of  battles  by  sea : the  battle 
of  Actium  decided  the  empire  of  the  world ; the 
battle  of  Lepanto  arrested  the  greatness  of  the 
Turk.  There  be  many  examples  where  sea  fights 
have  been  final  to  the  war:  but  this  is  when 
princes,  or  states  have  set  up  their  rest  upon  the 
battles.  But  thus  much  is  certain  ; that  he  that 
commands  the  sea  is  at  great  liberty,  and  may 
take  as  much  and  as  little  of  the  war  as  he  will ; 
whereas  those  that  be  strongest  by  land  are  many 
times,  nevertheless,  in  great  straits.  Surely,  at 
this  day,  with  us  of  Europe  the  vantage  of 
strength  at  sea  (which  is  one  of  the  principal 
doweries  of  this  kingdom  of  Great  Britain)  is 
great ; both  because  most  of  the  kingdoms  of  Eu- 
rope are  not  merely  inland,  but  girt  with  the  sea 
most  part  of  their  compass ; and  because  the 
wealth  of  both  Indies  seems,  in  great  part,  but  an 
accessory  to  the  command  of  the  seas. 

1 “ Pompey’s  plan  is  clearly  that  of  Themistocles  ; for  he 
believes  that  whoever  is  master  of  the  sea  will  obtain  the 
supreme  power.” 


OF  KINGDOMS  AND  ESTATES. 


*73 


The  wars  of  latter  ages  seem  to  be  made  in  the 
dark,  in  respect  of  the  glory  and  honor  which 
reflected  upon  men  from  the  wars  in  ancient 
time.  There  be  now,  for  martial  encouragement, 
some  degrees  and  orders  of  chivalry,  which, 
nevertheless,  are  conferred  promiscuously  upon 
soldiers  and  no  soldiers;  and  some  remembrance 
perhaps  upon  the  escutcheon,  and  some  hospitals 
for  maimed  soldiers,  and  such  like  things ; but  in 
ancient  times,  the  trophies  erected  upon  the  place 
of  the  victory ; the  funeral  laudatives 1 and  mon- 
uments for  those  that  died  in  the  wars ; the  crowns 
and  garlands  personal ; the  style  of  emperor  which 
the  great  kings  of  the  world  after  borrowed ; the 
triumphs  of  the  generals  upon  their  return ; the 
great  donatives  and  largesses  upon  the  disbanding 
of  the  armies,  were  things  able  to  inflame  all 
men’s  courages;  but  above  all,  that  of  the  tri- 
umph amongst  the  Romans  was  not  pageants,  or 
gaudery,  but  one  of  the  wisest  and  noblest  insti- 
tutions that  ever  was : for  it  contained  three 
things ; honor  to  the  general,  riches  to  the  treas- 
ury out  of  the  spoils,  and  donatives  to  the  army : 
but  that  honor,  perhaps,  were  not  fit  for  mon- 


1 Encomiums. 


74 


BACON’S  ESSAYS. 


archies,  except  it  be  in  the  person  of  the  monarch 
himself,  or  his  sons ; as  it  came  to  pass  in  the 
times  of  the  Roman  emperors,  who  did  impro- 
priate the  actual  triumphs  to  themselves  and  their 
sons,  for  such  wars  as  they  did  achieve  in  person, 
and  left  only  for  wars  achieved  by  subjects,  some 
triumphal  garments  and  ensigns  to  the  general. 

To  conclude : no  man  can  by  care  taking  (as 
the  Scripture  saith),  “ add  a cubit  to  his  stature,”  1 
in  this  little  model  of  a man’s  body ; but  in  the 
great  frame  of  kingdoms  and  commonwealths,  it 
is  in  the  power  of  princes,  or  estates,  to  add  am- 
plitude and  greatness  to  their  kingdoms;  for  by 
introducing  such  ordinances,  constitutions,  and 
customs,  as  we  have  now  touched,  they  may  sow 
greatness  to  their  posterity  and  succession : but 
these  things  are  commonly  not  observed,  but  left 
to  take  their  chance. 

XXX.— OF  REGIMEN  OF  HEALTH. 

There  is  a wisdom  in  this  beyond  the  rules  of 
physic : a man’s  own  observation,  what  he  finds 
good  of,  and  what  he  finds  hurt  of,  is  the  best 
physic  to  preserve  health ; but  it  is  a safer  con- 

1 St.  Matthew  vi.  27;  St.  Luke  xii.  25. 


OF  RFGIMFN  OF  HFAI/ril. 


175 


elusion  to  say,  “ This  agreeth  not  well  with  me, 
therefore  I will  not  continue  it;”  than  this,  “I 
find  no  offence  of  this,  therefore  I may  use  it:” 
for  strength  of  nature  in  youth  passeth  over  many 
excesses  which  are  owing1  a man  till  his  age. 
Discern  of  the  coming  on  of  years,  and  think 
not  to  do  the  same  things  still ; for  age  will  not 
be  defied.  Beware  of  sudden  change  in  any 
great  point  of  diet,  and,  if  necessary  force  it,  fit 
the  rest  to  it ; for  it  is  a secret  both  in  nature 
and  state,  that  it  is  safer  to  change  many  things 
than  one.  Examine  thy  customs  of  diet,  sleep, 
exercise,  apparel,  and  the  like ; and  try,  in  any- 
thing thou  shalt  judge  hurtful  to  discontinue  it 
by  little  and  little;  but  so,  as  if  thou  dost  find 
any  inconvenience  by  the  change,  thou  come 
back  to  it  again  : for  it  is  hard  to  distinguish  that 
which  is  generally  held  good  and  wholesome  from 
that  which  is  good  particularly,2  and  fit  for  thine 
own  body.  To  be  free-minded  and  cheerfully 
disposed  at  hours  of  meat,  and  of  sleep,  and  of 
exercise,  is  one  of  the  best  precepts  of  long  last- 
ing. As  for  the  passions  and  studies  of  the  mind, 

1 The  effects  of  which  must  be  felt  in  old  age. 

2 Of  benefit  in  your  individual  case. 


BACON’S  ESSAYS. 


176 

avoid  envy,  anxious  fears,  anger  fretting  inwards, 
subtle  and  knotty  inquisitions,  joys,  and  exhila- 
rations in  excess,  sadness  not  communicated. 
Entertain  hopes,  mirth  rather  than  joy,  variety  of 
delights,  rather  than  surfeit  of  them;  wonder 
and  admiration,  and  therefore  novelties ; studies 
that  fill  the  mind  with  splendid  and  illustrious 
objects ; as  histories,  fables,  and  contemplations 
of  nature.  If  you  fly  physic  in  health  altogether, 
it  will  be  too  strange  for  your  body  when  you  shall 
need  it ; if  you  make  it  too  familiar,  it  will  work 
no  extraordinary  effect  when  sickness  cometh.  I 
command  rather  some  diet,  for  certain  seasons, 
than  frequent  use  of  physic,  except  it  be  grown 
into  a custom  ; for  those  diets  alter  the  body  more, 
and  trouble  it  less.  Despise  no  new  accident 1 in 
your  body,  but  ask  opinion2  of  it.  In  sickness, 
respect  health  principally;  and  in  health,  action  : 
for  those  that  put  their  bodies  to  endure  in  health, 
may,  in  most  sicknesses  which  are  not  very  sharp, 
be  cured  only  with  diet  and  tendering.  Celsus 
could  never  have  spoken  it  as  a physician,  had  he 
not  been  a wise  man  withal,  when  he  giveth  it 

1 Any  striking  change  in  the  constitution. 

2 Take  medical  advice. 


OF  SUSPICION. 


*77 


for  one  of  the  great  precepts  of  health  and  last- 
ing, that  a man  do  vary  and  interchange  contra- 
ries, but  with  an  inclination  to  the  more  benign 
extreme : use  fasting  and  full  eating,  but  rather 
full  eating  ; 1 watching  and  sleep,  but  rather  sleep ; 
sitting  and  exercise,  but  rather  exercise,  and  the 
like  : so  shall  nature  be  cherished,  and  yet  taught 
masteries.  Physicians  are  some  of  them  so  pleas- 
ing and  conformable  to  the  humor  of  the  patient, 
as  they  press  not  the  true  cure  of  the  disease ; 
and  some  other  are  so  regular  in  proceeding  ac- 
cording to  art  not  for  the  disease,  as  they  respect 
not  sufficiently  the  condition  of  the  patient. 
Take  one  of  a middle  temper ; or,  if  it  may  not 
be  found  in  one  man,  combine  two  of  either  sort ; 
and  forget  not  to  call  as  well  the  best  acquainted 
with  your  body,  as  the  best  reputed  of  for  his 
faculty. 

XXXI.— OF  SUSPICION. 

Suspicions  amongst  thoughts  are  like  bats 
amongst  birds,  they  ever  fly  by  twilight : certainly 
they  are  to  be  repressed,  or  at  the  least  well 
guarded ; for  they  cloud  the  mind,  they  lose 
1 Incline  rather  to  fully  satisfying  your  hunger. 


12 


i78 


BACON  S ESSAYS. 


friends,  and  they  check  with  business,  whereby 
business  cannot  go  on  currently  and  constantly : 
they  dispose  kings  to  tyranny,  husbands  to  jeal- 
ousy, wise  men  to  irresolution  and  melancholy : 
they  are  defects,  not  in  the  heart,  but  in  the 
brain;  for  they  take  place  in  the  stoutest  natures, 
as  in  the  example  of  Henry  VII.  of  England; 
there  was  not  a more  suspicious  man  nor  a more 
stout:  and  in  such  a composition  they  do  small 
hurt;  for  commonly  they  are  not  admitted,  but 
with  examination,  whether  they  be  likely  or  no; 
but  in  fearful  natures  they  gain  ground  too  fast. 
There  is  nothing  makes  a man  suspect  much  more 
than  to  know  little;  and  therefore  men  should 
remedy  suspicion  by  procuring  to  know  more, 
and  not  to  keep  their  suspicions  in  smothre.  What 
would  men  have  ? Do  they  think  those  they  em- 
ploy and  deal  with  are  saints  ? Do  they  not 
think  they  will  have  their  own  ends,  and  be  truer 
to  themselves  than  to  them  ? Therefore  there  is 
no  better  way  to  moderate  suspicions,  than  to  ac- 
count upon  such  suspicions  as  true,  and  yet  to 
bridle  them  as  false : 1 for  so  far  a man  ought  to 
make  use  of  suspicions,  as  to  provide,  as  if  that 
1 To  hope  the  best,  but  be  fully  prepared  for  the  worst. 


OF  DISCOURSE. 


179 


should  be  true  that  he  suspects,  yet  it  may  do  him 
no  hurt.  Suspicions  that  the  mind  of  itself  gath- 
ers are  but  buzzes ; but  suspicions  that  are  arti- 
ficially nourished,  and  put  into  men’s  heads  by 
the  tales  and  whisperings  of  others,  have  stings. 
Certainly,  the  best  mean,  to  clear  the  way  in  this 
same  wood  of  suspicions,  is  frankly  to  communi- 
cate them  with  the  party  that  he  suspects ; for 
thereby  he  shall  be  sure  to  know  more  of  the 
truth  of  them  than  he  did  before ; and  withal 
shall  make  that  party  more  circumspect,  not  to 
give  further  cause  of  suspicion.  But  this  would 
not  be  done  to  men  of  base  natures ; for  they, 
if  they  find  themselves  once  suspected,  will  never 
be  true.  The  Italian  says,  “ Sospetto  licentia 
fede;”1  as  if  suspicion  did  give  a passport  to 
faith ; but  it  ought  rather  to  kindle  it  to  discharge 
itself. 

XXXII.— OF  DISCOURSE. 

Some  in  their  discourse  desire  rather  commend- 
ation of  wit,  in  being  able  to  hold  all  argument,2 
than  of  judgment,  in  discerning  what  is  true  ; as 

1 Suspicion  is  the  passport  to  faith. 

2 A censure  of  this  nature  has  been  applied  by  some  to 
Dr.  Johnson,  and  possibly  with  some  reason. 


i8o 


BACON’S  ESSAYS. 


if  it  were  a praise  to  know  what  might  be  said, 
and  not  what  should  be  thought.  Some  have 
certain  common-places  and  themes,  wherein  they 
are  good,  and  want  variety  ; which  kind  of  pov- 
erty is  for  the  most  part  tedious,  and,  when  it  is 
once  perceived,  ridiculous.  The  honorablest  part 
of  talk  is  to  give  the  occasion,1  and  again  to 
moderate  and  pass  to  somewhat  else ; for  then  a 
man  leads  the  dance.  It  is  good  in  discourse, 
and  speech  of  conversation,  to  vary,  and  inter- 
mingle speech  of  the  present  occasion  with  argu- 
ments, tales  with  reasons,  asking  of  questions  with 
telling  of  opinions,  and  jest  with  earnest  ; for  it 
is  a dull  thing  to  tire,  and  as  we  say  now,  to  jade 
anything  too  far.  As  for  jest,  there  be  certain 
things  which  ought  to  be  privileged  from  it ; 
namely,  religion,  matters  of  state,  great  persons, 
any  man’s  present  business  of  importance,  and 
any  case  that  deserveth  pity ; yet  there  be  some 
that  think  their  wits  have  been  asleep,  except  they 
dart  out  somewhat  that  is  piquant,  and  to  the 
quick ; that  is  a vein  which  would  be  bridled,2 

1 To  start  the  subject. 

2 Requires  to  be  bridled. 


OF  DISCOURSE. 


181 


ll  Farce,  puer,  stimulis,  et  fortius  utera  loris.”  1 

And  generally,  men  ought  to  find  the  difference 
between  saltness  and  bitterness.  Certainly  he 
that  hath  a satirical  vein,  as  he  maketh  others 
afraid  of  his  wit,  so  he  had  need  be  afraid  of 
others’  memory.  He  that  questioneth  much, 
shall  learn  much,  and  content  much ; but 
especially  if  he  apply  his  questions  to  the  skill  of 
the  persons  whom  he  asketh ; for  he  shall  give 
them  occasion  to  please  themselves  in  speaking, 
and  himself  shall  continually  gather  knowledge  : 
but  let  his  questions  not  be  troublesome,  for  that 
is  fit  for  a poser ; 2 and  let  him  be  sure  to  leave 
other  men  their  turn  to  speak  : nay  if  there  be 
any  that  would  reign  and  take  up  all  the  time,  let 
him  find  means  to  take  them  off,  and  to  bring 
others  on,  as  musicians  used  to  do  with  those  that 
dance  too  long  galliards.3  If  you  dissemble 
sometimes  your  knowledge  of  that  you  are  thought 
to  know,  you  shall  be  thought  at  another  time, 

1 He  quotes  here  from  Ovid : “ Boy,  spare  the  whip,  and 
tightly  grasp  the  reins.” 

2 One  who  tests  or  examines. 

3 The  Galliard  was  a light  active  dance  much  in  fashion 
in  the  time  of  Queen  Elizabeth. 


BACON’S  ESSAYS. 


182 

to  know  that  you  know  not.  Speech  of  a man’s 
self  ought  to  be  seldom,  and  well  chosen.  I 
knew  one  was  wont  to  say  in  scorn,  “He  must 
needs  be  a wise  man,  he  speaks  so  much  of  him- 
self,” and  there  is  but  one  case  wherein  a man 
may  commend  himself  with  good  grace  and  that 
is  in  commending  virtue  in  another,  especially  if 
it  be  such  a virtue  whereunto  himself  pretendeth. 
Speech  of  touch  1 towards  others  should  be  spar- 
ingly used ; for  discourse  ought  to  be  as  a field, 
without  coming  home  to  any  man.  I knew  two 
noblemen  of  the  west  part  of  England,  whereof 
the  one  was  given  to  scoff,  but  kept  ever  royal 
cheer  in  his  house ; the  one  would  ask  of  those 
who  had  been  at  the  other’s  table,  “Tell  truly, 
was  there  never  a flout 2 or  dry  blow 3 given  ? To 
which  the  guest  would  answer,  “ Such  and  such  a 
thing  passed.”  The  lord  would  say,  “ I thought 
he  would  mar  a good  dinner.”  Discretion  of 
speech  is  more  than  eloquence;  and  to  speak 
agreeably  to  him  with  whom  we  deal,  is  more  than 
to  speak  in  good  words,  or  in  good  order.  A 

1 Hits  at,  or  remarks  intended  to  be  applied  to  particular 
individuals. 

1 A slight  or  insult. 


3 A sarcastic  remark. 


OF  PLANTATIONS- 


183 

good  continued  speech  without  a good  speech  of 
interlocution,  shows  slowness ; and  a good  reply, 
or  second  speech,  without  a good  settled  speech, 
showeth  shallowness  and  weakness.  As  we  see  in 
beasts  that  those  that  are  weakest  in  the  course, 
are  yet  nimblest  in  the  turn ; as  it  is  betwixt  the 
greyhound  and  the  hare.  To  use  too  many  cir- 
cumstances, ere  one  come  to  the  matter,  is  weari- 
some ; to  use  none  at  all  is  blunt. 

XXXIII.— OF  PLANTATIONS.1 

Plantations  are  amongst  ancient,  primitive, 
and  heroical  work.  When  the  world  was  young, 
it  begat  more  children ; but  now  it  is  old,  it  be- 
gets fewer,  for  I may  justly  account  new  planta- 
tions to  be  the  children  of  former  kingdoms.  I 
like  a plantation  in  a pure  soil ; that  is,  where 
people  are  not  displanted,2  to  the  end  to  plant  in 
others ; for  else  it  is  rather  an  extirpation  than  a 
plantation.  Planting  of  countries  is  like  planting 

1 The  old  terms  for  colonies. 

2 He  perhaps  alludes  covertly  to  the  conduct  of  the 
Spaniards  extirpating  aboriginal  inhabitants  of  the  West 
India  Islands,  against  which  the  venerable  Las  Casas  so 
eloquently  but  vainly  protested. 


184 


BACON’S  ESSAYS. 


of  woods;  for  you  must  make  account  to  lose 
almost  twenty  years’  profit,  and  expect  your 
recompense  in  the  end : for  the  principal  thing 
that  hath  been  the  destruction  of  most  plantations, 
has  been  the  base  and  hasty  drawing  of  profit  in 
the  first  years.  It  is  true,  speedy  profit  is  not  to 
be  neglected,  as  far  as  may  stand  with  the  good 
of  the  plantation,  but  no  farther.  It  is  a shameful 
and  unblessed  thing1  to  take  the  scum  of  people 
and  wicked  condemned  men,  to  be  the  people 
with  whom  you  plant ; and  not  only  so,  but  it 
spoileth  the  plantation ; for  they  will  ever  live 
like  rogues,  and  not  fall  to  work,  but  be  lazy,  and 
do  mischief,  and  spend  victuals,  and  be  quickly 
weary,  and  then  certify  over  to  their  country  to 
the  discredit  of  the  plantation.  The  people 
wherewith  you  plant  ought  to  be  gardeners, 
ploughmen,  laborers,  smiths,  carpenters,  joiners, 
fishermen,  fowlers,  with  some  few  apothecaries, 
surgeons,  cooks  and  bakers.  In  a country  of 
plantation  first  look  about  what  kind  of  victual 

* Of  course  this  censure  would  not  apply  to  what  is 
primarily  and  essentially  a convict  colony : the  object  of 
which  is  to  drain  the  mother  country  of  its  impure  super- 
fluities. 


OF  PLANTATIONS. 


185 

the  country  yields  of  itself  to  hand  : as  chestnuts, 
walnuts,  pine-apples,  olives,  dates,  plums,  cherries, 
wild  honey,  and  the  like  ; and  make  use  of  them. 
Then  consider  what  victual,  or  esculent  things 
there  are,  which  grow  speedily,  and  within  the 
year;  as  parsnips,  carrots,  turnips,  onions,  radish, 
artichokes  of  Jerusalem,  maize  and  the  like : for 
wheat,  barley,  and  oats,  they  ask  too  much  labor ; 
but  with  peas  and  beans  you  may  begin,  both 
because  they  ask  less  labor,  and  because  they 
serve  for  meat  as  well  as  for  bread ; and  of  rice 
likewise  cometh  a great  increase,  and  it  is  a kind 
of  meat.  Above  all,  there  ought  to  be  brought 
store  of  biscuit,  oatmeal,  flour,  meal,  and  the 
like,  in  the  beginning,  till  bread  may  be  had. 
For  beasts,  or  birds,  take  chiefly  such  as  are  least 
subject  to  diseases  and  multiply  fastest ; as  swine, 
goats,  cocks,  hens,  turkeys,  geese,  house-doves, 
and  the  like.  The  victual  in  plantation  ought  to 
be  expended  almost  as  in  a besieged  town ; that 
is  with  certain  allowance : and  let  the  main  part 
of  the  ground  employed  to  gardens  or  corn,  be 
to  a common  stock ; and  to  be  laid  in,  and  stored 
up,  and  then  delivered  out  in  proportion ; besides 
some  spots  of  ground  that  any  particular  person 


BACON’S  ESSAYS. 


1 86 

will  manure  for  his  own  private  use.  Consider, 
likewise,  what  commodites  the  soil  where  the 
plantation  is  doth  naturally  yield,  that  they  may 
some  way  help  to  defray  the  charge  of  the  plan- 
tation ; so  it  be  not,  as  was  said,  to  the  untimely 
prejudice  of  the  main  business,  as  it  hath  fared 
with  tobacco  in  Virginia.1  Wood  commonly 
aboundeth  but  too  much ; and  therefore  timber  is 
fit  to  be  one.  If  there  be  iron  ore,  and  streams 
whereupon  to  set  the  mills,  iron  is  a brave  com- 
modity where  wood  aboundeth.  Making  of  bay- 
salt,  if  the  climate  be  proper  for  it,  would  be  put 
in  experience : growing  silk,  likewise,  if  any  be, 
is  a likely  commodity : pitch  and  tar,  where  store 
of  firs  and  pines  are  will  not  fail ; so  drugs  and 
sweet  woods,  where  they  are,  cannot  but  yield 
great  profit : soap-ashes,  likewise,  and  other 

things  that  may  be  thought  of ; but  moil2 3  not  too 
much  under  ground,  for  the  hope  of  mines  is  very 
uncertain,  and  useth  to  make  the  planters  lazy  in 
other  things.  For  government,  let  it  be  in  the 

1 Times  have  much  changed  since  this  was  penned  : 
tobacco  is  now  the  staple  commodity  and  the  source  of 

“ The  main  business  ” of  Virginia. 

3 To  labor  hard. 


OF  PLANTATIONS. 


l%7 


hands  of  one,  assisted  with  some  counsel ; and  let 
them  have  commission  to  exercise  martial  laws, 
with  some  limitation;  and  above  all,  let  men 
make  that  profit  of  being  in  the  wilderness,  as 
they  have  God  always  and  his  service  before  their 
eyes:  let  not  the  government  of  the  plantation 
depend  upon  too  many  counsellors  and  under- 
takers in  the  country  that  planteth,  but  upon  a 
temperate  number : and  let  those  be  rather  noble- 
men and  gentlemen,  than  merchants;  for  they 
look  ever  to  the  present  gain.  Let  there  be 
freedoms  from  custom,  till  the  plantation  be  of 
strength  : and  not  only  freedom  from  custom,  but 
freedom  to  carry  their  commodities  where  they 
make  their  best  of  them  except  there  be  some 
special  cause  of  caution.  Cram  not  in  people, 
by  sending  too  fast  company  after  company  ; but 
rather  hearken  how  they  waste,  and  send  supplies 
proportionably ; but  so  as  the  number  may  live 
well  in  the  plantation,  and  not  by  surcharge  be 
in  penury.  It  hath  been  a great  endangering  to 
the  health  of  some  plantations,  that  they  have 
built  along  the  sea  and  rivers,  in  marish 1 and  un- 
wholesome grounds  : therefore  though  you  begin 

1 Marshy;  from  the  French  marais , a marsh. 


BACON’S  ESSAYS- 


1 88 

there,  to  avoid  carriage  and  other  like  discom- 
modities, yet  built  still  rather  upwards  from  the 
streams,  than  along.  It  concerneth  likewise  the 
health  of  the  plantation,  that  they  have  good 
store  of  salt  with  them,  that  they  may  use  it  in 
their  victuals  when  it  shall  be  necessary.  If  you 
plant  where  savages  are,  do  not  only  entertain 
them  with  trifles  and  gingles,1  but  use  them  justly 
and  graciously,  with  sufficient  guard  nevertheless ; 
and  do  not  win  their  favor  by  helping  them  to 
invade  their  enemies,  but  for  their  defense  it  is 
not  amiss;  and  send  oft  of  them  over  to  the 
country  that  plants,  that  they  may  see  a better 
condition  than  their  own,  and  commend  it  when 
they  return.  When  the  plantation  grows  to 
strength,  then  it  is  time  to  plant  with  women 
as  well  as  with  men;  that  the  plantation  may 
spread  into  generations,  and  not  be  ever  pieced 
from  without.  It  is  the  sinfullest  thing  in  the 
world  to  forsake  or  destitute  a plantation  once 
in  forwardness;  for,  besides  the  dishonor,  it 
is  the  guiltness  of  blood  of  many  commiserable 
persons. 


1 Gewgaws,  or  spangles. 


OF  RICHES. 


189 


XXXIV.— OF  RICHES. 

I cannot  call  riches  better  than  the  baggage 
of  virtue;  the  Roman  word  is  better,  “ impedi- 
menta ;”  for  as  the  baggage  is  to  an  army,  so  is 
riches  to  virtue ; it  cannot  be  spared  nor  left 
behind,  but  it  hindereth  the  march;  yea,  and  the 
care  of  it  sometimes  loseth  or  disturbeth  the 
victory  : of*  great  riches  there  is  no  real  use,  ex- 
cept it  be  in  the  distribution  ; the  rest  is  but 
conceit;  so  saith  Solomon,  “ Where  much  is, 
there  are  many  to  consume  it ; and  what  hath  the 
owner  but  the  sight  of  it  with  his  eyes?”1  The 
personal  fruition  in  any  man  cannot  reach  to  feel 
great  riches : there  is  a custody  of  them  ; or  a 
power  of  dole  or  donative  of  them  ; or  a fame 
of  them  ; but  no  solid  use  to  the  owner.  Do  you 
not  see  what  feigned  prices  are  set  upon  little 
stones  and  rarities  ? and  what  works  of  ostenta- 
tion are  undertaken,  because  there  might  seem 
to  be  some  use  of  great  riches  ? But  then  you 

1 He  alludes  to  Ecclesiastes  v.  n,the  words  of  which 
are  somewhat  varied  in  our  version : “ When  goods  in- 
crease, they  are  increased  that  eat  them  ; and  what  good  is 
there  to  the  owners  thereof,  saving  the  beholding  of  them 
with  their  eyes  ? ” 


190 


BACON’S  ESSAYS 


will  say,  they  may  be  of  use  to  buy  men  out  of 
dangers  or  troubles;  as  Solomon  saith,  “Riches 
are  as  a strong  hold  in  the  imagination  of  the 
rich  man 1 but  this  is  excellently  expressed,  that 
it  is  in  imagination,  and  not  always  in  fact : for 
certainly,  great  riches  have  sold  more  men  than 
they  have  bought  out.  Seek  not  proud  riches, 
but  such  as  thou  mayest  get  justly,  use  soberly, 
distribute  cheerfully,  and  leave  contentedly ; yet 
have  no  abstract  nor  friarly  contempt  for  them ; 
but  distinguished,  as  Cicero  saith  well  of  Rabirius 
Posthumus,  “ In  studio  rei  amplificandae  appare- 
bat,  non  avaritiae  praedam,  sed  instrumentum 
bonitati  quaeri.”  2 Hearken  also  to  Solomon,  and 
beware  of  hasty  gathering  of  riches:  “ Qui 

festinat  ad  divitias,  non  erit  insons.”3  The  poets 
feign,  that  when  Plutus  (which  is  riches)  is  sent 
from  Jupiter,  he  limps,  and  goes  slowly;  but 

1 “ The  rich  man’s  wealth  is  his  strong  city.” — Proverbs 
x.  15  ; xviii.  1 1. 

2 “ In  his  anxiety  to  increase  his  fortune,  it  was  evident 
that  not  only  the  gratification  of  avarice  was  sought,  but  the 
means  of  doing  good.” 

3“  He  who  hastens  to  riches  will  not  be  without  guilt.” 
In  our  version  the  words  are : “ He  that  maketh  haste  to  be 
rich  shall  not  be  innocent.” — Proverbs  xxviii.  22. 


OF  RICHES- 


I9I 

when  he  is  sent  from  Pluto,  he  runs,  and  is  swift 
of  foot;  meaning,  that  riches  gotten  by  good 
means  and  just  labor  pace  slowly ; but  when  they 
come  by  the  death  of  others1  (as  by  the  course  of 
inheritance,  testaments,  and  the  like),  they  come 
tumbling  upon  a man : but  it  might  be  applied 
likewise  to  Pluto,  taking  him  for  the  devil : for 
when  riches  come  from  the  devil  (as  by  fraud  and 
oppression,  and  unjust  means),  they  come  upon 
speed.  The  ways  to  enrich  are  many,  and  most 
of  them  foul : parsimony  is  one  of  the  best,  and 
yet  is  not  innocent ; for  it  withholdeth  men 
from  works  of  liberality  and  charity.  The  im- 
provement of  the  ground  is  the  most  natural 
obtaining  of  riches ; for  it  is  our  great  mother’s 
blessing,  the  earth’s ; but  it  is  slow ; and  yet, 
where  men  of  great  wealth  do  stoop  to  husbandry, 
it  multiplieth  riches  exceedingly.  I knew  a 
nobleman  in  England  that  had  the  greatest 
audits 2 of  any  man  in  my  time,  a great  grazer,  a 
great  sheep-master,  a great  timber-man,  a great 
collier,  a great  corn-master,  a great  lead-man, 

1 Pluto  being  king  of  the  Infernal  regions,  or  place  of 
departed  spirits. 

2 Rent  roll,  or  account  taken  of  income. 


192 


BACON’S  ESSAYS. 


and  so  of  iron,  and  a number  of  the  like  points 
of  husbandry ; so  as  the  earth  seemed  a sea  to 
him  in  respect  to  the  perpetual  importation.  It 
was  truly  observed  by  one,  ‘ 4 That  himself  came 
very  hardly  to  a little  riches,  and  very  easily  to 
great  riches  for  when  a man’s  stock  is  come  to 
that,  that  he  can  expect  the  prime  of  markets,1 
and  overcome  those  bargains,  which  for  their 
greatness  are  few  men’s  money,  and  be  partner  in 
the  industries  of  younger  men,  he  cannot  but  in- 
crease mainly.  The  gains  of  ordinary  trades 
and  vocations  are  honest,  and  furthered  by  two 
things,  chiefly:  by  diligence,  and  by  a good 
name  for  good  and  fair  dealing  : but  the  gains  of 
bargains  are  of  a more  doubtful  nature,  when 
men  shall  wait  upon  others’  necessity : broke  by 
servants  and  instruments  to  draw  them  on  put  off 
others  cunningly  that  would  be  better  chapmen, 
and  the  like  practices,  which  are  crafty  and 
naught ; as  for  the  chopping  of  bargains,  when  a 
man  buys  not  to  hold,  but  to  sell  over  again,  that 
commonly  grindeth  double,  both  upon  the  seller 
and  upon  the  buyer.  Sharings  do  greatly  enrich, 
if  the  hands  be  well  chosen  that  are  trusted. 


1 Wait  till  prices  have  risen. 


OF  RICHES. 


193 


Usury  is  the  certainest  means  of  gain,  though  one 
of  the  worst ; as  that  whereby  a man  doth  eat  his 
bread,  “insudore  vultus  alieni;”1  and  besides, 
doth  plough  upon  Sundays : but  yet,  certain 

though  it  be,  it  hath  flaws ; for  that  the  scriveners 
and  brokers  do  value  unsound  men  to  serve  their 
own  turn.  The  fortune,  in  being  the  first  in  an 
invention,  or  in  a privilege,  doth  cause  some- 
times a wonderful  overgrowth  in  riches,  as  it  was 
with  the  first  sugarman 2 in  the  Canaries : there- 
fore if  a man  can  play  the  true  logician,  to  have 
as  well  judgment  as  invention,  he  may  do  great 
matters,  especially  if  the  time  be  fit : he  that 
resteth  upon  gains  certain,  shall  hardly  grow  to 
great  riches ; and  he  that  puts  all  upon  adven- 
tures, doth  oftentimes  break  and  come  to  poverty: 
it  is  good,  therefore,  to  guard  adventures  with 
certainties  that  may  uphold  losses.  Monopolies, 
and  co-emption  of  wares  for  resale,  where  they  are 
not  restrained,  are  great  means  to  enrich ; 
especially  if  the  party  have  intelligence  what 

1 “ In  the  sweat  of  another’s  brow.”  He  alludes  to  the 
words  of  Genesis  iii.  19 : “In  the  sweat  of  thy  face  shalt 
thou  eat  bread.” 

2 Planters  of  sugar-canes. 

!3 


*94 


BACON’S  ESSAYS. 


things  are  like  to  come  into  request,  and  so,  store 
himself  beforehand.  Riches  gotten  by  service 
though  it  to  be  of  the  best  rise,  yet  when  they  are 
gotten  by  flattery,  feeding  humors,  and  other 
servile  conditions,  they  may  be  placed  amongst 
the  worst.  As  for  fishing  for  testaments  and 
executorships  (as  Tacitus  saith  of  Seneca,  “ Test- 
amenta  et  orbos  taPquam  indagine  capi  ”),1  it  is 
yet  worse,  by  how  much  men  submit  themselves 
to  meaner  persons  than  in  service.  Believe  not 
much  them  that  seem  to  despise  riches,  for  they 
despise  them  that  despair  of  them ; and  none 
worse  when  they  come  to  them.  Be  not  penny- 
wise ; riches  have  wings,  and  sometimes  they  fly 
away  of  themselves,  sometimes  they  must  be  set 
flying  to  bring  in  more.  Men  leave  their  riches 
either  to  their  kindred  or  to  the  public ; and 
moderate  portions  prosper  best  in  both.  A great 
state  left  to  an  heir,  is  as  a lure  to  all  birds  of 
prey  round  about  to  seize  on  him,  if  he  be  not 
the  better  established  in  years  and  judgment : 
likewise,  glorious  gifts  and  foundations  are  like 
sacrifices  without  salt;  and  but  the  painted 

1 “ Wills  and  childless  persons  were  caught  by  him  as 
though  with  a hunting-net.” 


OF  PROPHECIES. 


195 


sepulchres  of  alms,  which  soon  will  putrefy  and 
corrupt  inwardly  : therefore  measure  not  thine 
advancements  by  quantity,  but  frame  them  by 
measure  : and  defer  not  charities  till  death ; for, 
certainly,  if  a man  weigh  it  rightly,  he  that  doth 
so  is  rather  liberal  of  another  man's  than  of  his 
own. 


XXXV.— OF  PROPHECIES. 

I mean  not  to  speak  of  divine  prophecies,  nor 
of  heathen  oracles,  nor  of  natural  predictions ; 
but  only  of  prophecies  that  have  been  of  certain 
memory,  and  from  hidden  causes.  Saith  the 
Pythonissa1  to  Saul,  “ To-morrow  thou  and  thy 
sons  shall  be  with  me."  Virgil  hath  these  verses 
from  Homer : 

“ Hie  domus  yEnese  cunctis  dominabitur  oris, 

Et  nati  natorum,  et  qui  nascentur  ab  illis.”  2 

1 “ Pythoness,”  used  in  the  sense  of  witch.  He  alludes 
to  the  witch  of  Endor,  and  the  words  in  I Samuel  xxviii.  19. 
He  is,  however,  mistaken  in  attributing  these  words  to  the 
witch ; it  was  the  spirit  of  Samuel  that  said,  “ To-morrow 
shalt  thou  and  thy  sons  be  with  me.” 

2 “ But  the  house  of  ^Eneas  shall  reign  over  every  shore, 
both  his  children’s  children,  and  those  who  shall  spring 
from  them.” 


196 


BACON’S  ESSAYS. 


A prophecy,  as  it  seems,  of  the  Roman  empire. 
Seneca  the  tragedian  hath  these  verses : 

u Venient  annis 

Saecula  seris,  quibus  Oceanus 
Vincula  rerum  laxet,  et  ingens 
Pateat  Tellus,  Tiphysque  novos 
Detegat  orbes ; nec  sit  terris 
Ultima  Thule : ” 1 

a prophecy  of  the  discovery  of  America.  The 
daughter  of  Polycrates2  dreamed  that  Jupiter 
bathed  her  father,  and  Apollo  anointed  him; 
and  it  came  to  pass  that  he  was  crucified  in  an 
open  place,  where  the  sun  made  his  body  run 
with  sweat ; and  the  rain  washed  it.  Philip  of 
Macedon  dreamed  he  sealed  up  his  wife’s  belly; 
whereby  he  did  expound  it,  that  his  wife  should 
be  barren ; but  Aristander  the  sooth-sayer  told 

1 “ After  the  lapse  of  years,  ages  will  come  in  which 
Ocean  shall  relax  his  chains  around  the  world,  and  a vast 
continent  shall  appear,  and  Tiphys  shall  explore  new  re- 
gions, and  Thule  shall  be  no  longer  the  utmost  verge  of 
earth.” 

2 He  was  king  of  Samos,  and  was  treacherously  put  to 
death  by  Oroetes,  the  governor  of  Magnesia,  in  Asia  Minor. 
His  daughter  in  consequence  of  her  dream,  attempted  to 
dissuade  him  from  visiting  Oroetes,  but  in  vain. 


OF  PROPHECIES. 


197 


him  his  wife  was  with  child,  because  men  do  not 
use  to  seal  vessels  that  are  empty.  A phantasm 
that  appeared  to  M.  Brutus  in  the  tent,  said  to 
him,  “ Philippis  iterum  me  videbis.”  1 Tiberius 
said  to  Galba,  “ Tu  quoque,  Galba,  degustabis 
imperium.”  2 In  Vaspasian’s  time  there  went  a 
prophecy  in  the  East  that  those  that  should  come 
forth  of  Judea,  should  reign  over  the  world; 
which  though  it  may  be  was  meant  of  our 
Saviour,  yet  Tacitus  expounds  it  of  Vespasian. 
Domitian  dreamed,  the  night  before  he  was  slain, 
that  a golden  head  was  growing  out  of  the  nape 
of  his  neck ; and  indeed  the  succession  that  fol- 
lowed him,  for  many  years  made  golden  times. 
Henry  the  Sixth  of  England  said  of  Henry  the 
Seventh,  when  he  was  a lad,  and  gave  him  water, 
“ This  is  the  lad  that  shall  enjoy  the  crown  for 
which  we  strive.”  When  I was  in  France,  I 
heard  from  one  Dr.  Pena,  that  the  queen  mother,3 
who  was  given  to  curious  arts,  caused  the  king 
her  husband's  nativity  to  be  calculated  under  a 

lf<Thou  shalt  see  me  again  at  Philippi.” 

2“  Thou  also,  Galba,  shalt  taste  of  empire.” 

3 Catherine  de  Medicis,  the  wife  of  Henry  II.  of  France, 
who  died  from  a wound  accidentally  received  in  a tourna- 
ment. 


198 


BACON’S  ESSAYS. 


false  name ; and  the  astrologer  gave  a judgment, 
that  he  should  be  killed  in  a duel ; at  which  the 
queen  laughed,  thinking  her  husband  to  be  above 
challenges  and  duels ; but  he  was  slain  upon  a 
course  at  tilt,  the  splinters  of  the  staff  of  Mont- 
gomery going  in  at  his  beaver.  The  trivial  proph- 
ecy which  I heard  when  I was  a child,  and  Queen 
Elizabeth  was  in  the  flower  of  her  years,  was, 

“ When  hempe  is  spunne 
England’s  done 

whereby  it  was  generally  conceived,  that  after  the 
princes  had  reigned  which  had  the  principal 
letters  of  the  word  hempe  (which  were  Henry, 
Edward,  Mary,  Philip,  and  Elizabeth),  England 
should  come  to  utter  confusion ; which  thanks  be 
to  God,  is  verified  only  in  the  change  of  the 
name ; for  that  the  king’s  style  is  now  no  more  of 
England,  but  of  Britain.1  There  was  also  another 
prophecy  before  the  year  of  eighty-eight  which  ! 
do  not  well  understand. 

“ There  shall  be  seen  upon  a day, 

Between  the  Baugh  and  the  May, 

The  black  fleet  of  Norway. 

1 James  I.  being  the  first  monarch  of  Great  Britain. 


OF  PROPHECIES. 


I99 


When  that  that  is  come  and  gone, 

England  build  houses  of  lime  and  stone, 

For  after  wars  shall  you  have  none.” 

It  was  generally  conceived  to  be  meant  of  the 
Spanish  fleet  that  came  in  eighty-eight : for  that 
the  king  of  Spain's  surname,  as  they  say,  is 
Norway.  The  prediction  of  Rogiomontanus, 

“ Octogesimus  octavus  mirabilis  annus.”  1 

was  thought  likewise  accomplished  in  the  sending 
of  that  great  fleet,  being  the  greatest  in  strength, 
though  not  in  number,  of  all  that  ever  swam  upon 
the  sea.  As  for  Cleon’s  dream,2  I think  it  was  a 

1 “ The  eighty-eight  will  be  a wondrous  year.” 

2 Aristophanes,  in  his  Comedy  of  The  Knights,  satirizes 
Cleon,  the  Athenian  demagogue.  He  introduces  a declara- 
tion of  the  oracle  that  the  Eagle  of  hides  (by  whom  Cleon 
was  meant,  his  father  having  been  a tanner)  should  be  con- 
quered by  a serpent,  which  Demosthenes,  one  of  the  charac- 
ters in  the  play,  expounds  as  meaning  a maker  of  sausages. 
How  Lord  Bacon  could  for  a moment  doubt  that  this  was  a 
mere  jest,  it  is  difficult  to  conjecture.  The  following  is  a 
literal  translation  of  a portion  of  the  passage  from  The 
Knights  (1.  197)  : “ But  when  a leather  eagle  with  crooked 
talons  shall  have  seized  with  its  jaws  a serpent,  a stupid 
creature,  a drinker  of  blood,  then  the  tan  pickle  of  the 
Paphlagonians  is  destroyed  ; but  upon  the  sellers  of  sausages  «' 
the  Deity  bestows  great  glory,  unless  they  choose  rather  to 
sell  sausages.” 


200 


BACON’S  ESSAYS- 


jest ; it  was,  that  he  was  devoured  of  a long 
dragon;  and  it  was  expounded  of  a maker  of 
sausages,  that  troubled  him  exceedingly.  There 
are  numbers  of  the  like  kind ; especially  if  you 
include  dreams,  and  predictions  of  astrology : but 
I have  set  down  these  few  only  of  certain  credit, 
for  example.  My  judgment  is  that  they  ought  all 
to  be  despised,  and  ought  to  serve  but  for  winter 
talk  by  the  fireside  : though  when  I say  despised, 
I mean  it  as  for  belief ; for  otherwise,  the  spread- 
ing or  publishing  of  them  is  in  no  sort  to  be 
despised,  for  they  have  done  much  mischief ; and 
I see  many  severe  laws  made  to  suppress  them. 
That  that  hath  given  them  grace,  and  some  credit 
consisteth  in  three  things.  First,  that  men  mark 
when  they  hit,  and  never  mark  when  they  miss : 1 
as  they  do  generally,  also  of  dreams.  The  second 
is,  that  probable  conjectures,  or  obscure  tradi- 

1 This  is  a very  just  remark.  So-called  strange  coinci- 
dences, and  wonderful  dreams  that  are  verified,  when  the 
point  is  considered,  are  really  not  at  all  marvellous.  We 
never  hear  of  the  999  dreams  that  are  not  verified,  but  the 
thousandth  that  happens  to  precede  its  fulfillment  is  blazoned 
by  unthinking  people  as  a marvel.  It  would  be  a much 
more  wonderful  thing  if  dreams  were  not  occasionally 
verified. 


OF  AMBITION. 


201 


tions,  many  times  turn  themselves  into  prophe- 
cies ; while  the  nature  of  man,  which  coveteth 
divination,  thinks  it  no  peril  to  foretell  that  which 
indeed  they  do  but  collect;  as  that  of  Seneca’s 
verse ; for  so  much  was  then  subject  to  demon- 
stration, that  the  globe  of  the  earth  had  great 
parts  beyond  the  Atlantic,  which  might  be  prob- 
ably conceived  not  to  be  all  sea:  and  added 
thereto  the  tradition  in  Plato's  Timaemus,  and  his 
Atlanticus,1  it  might  encourage  one  to  turn  it  to 
a prediction.  The  third  and  last  (which  is  the 
great  one)  is  that  almost  all  of  them,  being  infinite 
in  number,  have  been  impostures,  and  by  idle  and 
crafty  brains,  merely  contrived  and  feigned,  after 
the  event  past. 

XXXVI.— OF  AMBITION. 

Ambition  is  like  choler,  which  is  a humor  that 
maketh  men  active,  earnest,  full  of  alacrity,  and 
stirring,  if  it  be  not  stopped  : but  if  it  be  stopped, 

1 Under  this  name  he  alludes  to  the  Critias  of  Plato,  in 
which  an  imaginary  “ terra  incognita  ” is  discoursed  of 
under  the  name  of  the  “ New  Atlantis.”  It  has  been  con- 
jectured from  this  by  some,  that  Plato  really  did  believe  in 
the  existence  of  a continent  on  the  other  side  of  the  globe. 


202 


BACON’S  ESSAYS. 


and  cannot  have  its  way,  it  becometh  adust,1  and 
thereby  malign  and  venomous  : so  ambitious  men, 
if  they  find  the  way  open  for  their  rising,  and 
still  get  forward,  they  are  rather  busy  than  dan- 
gerous ; but  if  they  be  checked  in  their  desires, 
they  become  secretly  discontent,  and  look  upon 
men  and  matters  with  an  evil  eye,  and  are  best 
pleased  when  things  go  backward ; which  is  the 
worst  property  in  a servant  of  a prince  or  state : 
therefore  it  is  good  for  princes,  if  they  use  ambi- 
tious men,  to  handle  it  so,  as  they  be  still  pro- 
gressive, and  not  retrograde;  which,  because  it 
cannot  be  without  inconvenience,  it  is  good  not  to 
use  such  natures  at  all ; for  if  they  rise  not  with 
their  service,  they  will  take  order  to  make  their 
service  fall  with  them.  But  since  we  have  said, 
it  were  good  not  to  use  men  of  ambitious  natures, 
except  it  be  upon  necessity,  it  is  fit  we  speak  in 
what  cases  they  are  of  necessity.  Good  com- 
manders in  the  wars  must  be  taken,  be  they  never 
so  ambitious  ; for  the  use  of  their  service  dispen- 
sed with  the  rest : and  to  take  a soldier  without 
ambition,  is  to  pull  off  his  spurs.  There  is  also 
great  use  of  ambitious  men  in  being  screens  to 
1 Hot  and  fiery. 


OF  AMBITION. 


203 


princes  in  matters  of  danger  and  envy ; for  no 
man  will  take  that  part  except  he  be  like  a sealed  1 
dove,  that  mounts  and  mounts,  because  he  can- 
not see  about  him.  There  is  use  also  of  ambi- 
tious men  in  pulling  down  the  greatness  of  any 
subject  that  overtops ; as  Tiberius  used  Marco 2 
in  the  pulling  down  of  Sejanus.  Since,  therefore, 
they  must  be  used  in  such  cases,  there  resteth  to 
speak  how  they  are  to  be  bridled,  that  they  may 
be  less  dangerous.  There  is  less  danger  of  them 
if  they  be  of  mean  birth,  than  if  they  be  noble ; 
and  if  they  be  rather  harsh  of  nature,  than  gra- 
cious and  popular;  and  if  they  be  rather  new 
raised,  than  grown  cunning  and  fortified  in  their 
greatness.  It  is  counted  by  some  a weakness  in 
princes  to  have  favorites ; but  it  is,  of  all  others, 
the  best  remedy  against  ambitious  great  ones ; for 
when  the  way  of  pleasuring  and  displeasuring  lieth 
by  the  favorite,  it  is  impossible  any  other  should 
be  over  great.  Another  means  to  curb  them,  is 
to  balance  them  by  others  as  proud  as  they : but 

1 With  the  eyes  closed,  or  blindfolded. 

2 He  was  a favorite  of  Tiberius,  to  whose  murder  by 
Nero  he  was  said  to  have  been  an  accessory.  He  after- 
wards prostituted  his  own  wife  to  Caligula,  by  whom  he 
was  eventually  put  to  death. 


204 


BACON’S  ESSAYS. 


then  there  must  be  some  middle  counsellors,  to 
keep  things  steady;  for  without  that  ballast  the 
ship  will  roll  too  much.  At  the  least,  a prince 
may  animate  and  inure  some  meaner  persons  to 
be,  as  it  were,  scourges  to  ambitious  men.  As 
for  the  having  of  them  obnoxious  to  1 ruin,  if  they 
be  of  fearful  natures,  it  may  do  well;  but  if 
they  be  stout  and  daring,  it  may  precipitate  their 
designs,  and  prove  dangerous.  As  for  the  pulling 
of  them  down,  if  the  affairs  require  it,  and  that 
it  may  not  be  done  with  safety  suddenly,  the  only 
way  is,  the  interchange  continually  of  favors  and 
disgraces,  whereby  they  may  not  know  what  to 
expect,  and  be  as  it  were,  in  a wood.  Of  ambi- 
tions, it  is  less  harmful  the  ambition  to  prevail  in 
great  things,  than  that  other  to  appear  in  every- 
thing ; for  that  breeds  confusion,  and  mars  busi- 
ness : but  yet,  it  is  less  danger  to  have  an  ambi- 
tious man  stirring  in  business,  than  great  in  de- 
pendencies. He  that  seeketh  to  be  eminent 
among  stable  men,  hath  a great  task;  but  that  is 
ever  good  for  the  public ; but  he  that  plots  to  be 
the  only  figure  among  ciphers,  is  the  decay  of  a 
whole  age.  Honor  hath  three  things  in  it ; the 


1 Liable  to. 


OF  MAS&UKS  AND  TRIUMPHS. 


205 


vantage  ground  to  do  good ; the  approach  to  kings 
and  principal  persons;  and  the  raising  of  a man’s 
own  fortunes.  He  that  hath  the  best  of  these 
intentions,  when  he  aspireth,  is  an  honest  man ; 
and  that  prince  that  can  discern  of  these  inten- 
tions in  another  that  aspireth,  is  a wise  prince. 
Generally,  let  princes  and  states  choose  such  min- 
isters as  are  more  sensible  of  duty  than  of  rising, 
and  such  as  love  business  rather  upon  conscience 
than  upon  bravery;  and  let  them  discern  a busy 
nature  from  a willing  mind. 

XXXVir.— OF  MASQUES  AND  TRIUMPHS. 

These  things  are  but  toys  to  come  amongst 
such  serious  observations ; but  yet,  since  princes 
will  have  such  things,  it  is  better  they  should  be 
graced  with  elegancy,  than  daubed  with  cost. 
Dancing  to  song,  is  a thing  of  great  state  and 
pleasure.  I understand  it  that  the  song  be  in 
quire,  placed  aloof,  and  accompanied  with  some 
broken  music ; and  the  ditty  fitted  to  the  device. 
Acting  in  song,  especially  in  dialogues,  hath  an 
extreme  good  grace ; I say  acting,  not  dancing 
(for  that  is  a mean  and  vulgar  thing) ; and  the 


206 


BACON’S  ESSAYS. 


voices  of  the  dialogue  would  be  strong  and  manly 
(a  base  and  a tenor;  no  treble),  and  the  ditty 
high  and  tragical,  not  nice  or  dainty.  Several 
quires  placed  one  over  against  another,  and  taking 
the  voice  by  catches  anthem-wise,  give  great 
pleasure.  Turning  dances  into  figure  is  a child- 
ish curiosity;  and  generally,  let  it  be  noted,  that 
those  things  which  I here  set  down  are  such  as 
do  naturally  take  the  sense,  and  not  respect  petty 
wonderments.  It  is  true,  the  alterations  of  scenes, 
so  it  be  quietly  and  without  noise,  are  things  of 
great  beauty  and  pleasure ; for  they  feed  and  re- 
lieve the  eye  before  it  be  full  of  the  same  object. 
Let  the  scenes  abound  with  light,  especially  col- 
ored and  varied  ; and  let  the  masques,  or  any 
other  that  are  to  come  down  from  the  scene,  have 
some  motions  upon  the  scenes  itself  before  their 
coming  down ; for  it  draws  the  eye  strangely, 
and  makes  it  with  great  pleasure  to  desire  to  see 
that,  it  cannot  perfectly  discern.  Let  the  songs 
be  loud  and  cheerful,  and  not  chirpings  or  pul- 
ings:1  let  the  music  likewise  be  sharp  and  loud, 
and  well  placed.  The  colors  that  show  best  by 
candlelight,  are  white,  carnation,  and  a kind  of 

1 Chirpings  like  the  noise  of  young  birds. 


OF  MASQUES  AND  TRIUMPH 


207 


sea-water  green,  and  ouches,1  or  spangs,2  as  they 
are  of  no  great  cost,  as  they  are  of  most  glory. 
As  for  rich  embroidery,  it  is  lost,  and  not  dis- 
cerned. Let  the  suits  of  the  masquers  be  grace- 
ful, and  such  as  become  the  person  when  the  viz- 
ors are  off ; not  after  examples  of  known  attires ; 
Turks,  soldiers,  mariners,  and  the  like.  Let  anti- 
masques 3 not  be  long ; they  have  been  commonly 
of  fools,  satyrs,  baboons,  wild  men,  antics,  beasts, 
sprites,  witches,  Ethiopes,  pigmies,  turquets,4 
nymphs,  rustics,  Cupids,  statues,  moving,  and  the 
like.  As  for  angels,  it  is  not  comical  enough  to 
put  them  in  anti-masques : and  anything  that  is 
hideous,  as  devils,  giants,  is,  on  the  other  side, 
as  unfit : but  chiefly,  let  the  music  of  them  be 

1 Jewels  or  necklaces. 

2 Spangles,  or  O’s  of  gold  or  silver.  Beckmann  says 
that  these  were  invented  in  the  beginning  of  the  seven- 
teenth century.  See  Beckmann’s  History  of  Inventions 
(Bohn’s  Stand.  Lib.),  vol.  i.  p.  424, 

3 Or  antick -masques ; were  ridiculous  interludes  dividing 
the  acts  of  the  more  serious  masques.  These  were  per- 
formed by  hired  actors,  while  the  masque  was  played  by 
ladies  and  gentlemen.  The  rule  was,  the  characters  were 
to  be  neither  serious  nor  hideous.  The  “ Comus  ” of  Mil- 
ton  is  an  admirable  specimen  of  a masque. 

4 Turks. 


208 


BACON’S  ESSAYS. 


recreative,  and  with  some  strange  changes.  Some 
sweet  odors  suddenly  coming  forth,  without  any 
drops  falling,  are,  in  such  a company  as  there  is 
steam  and  heat,  things  of  great  pleasure  and  re- 
freshment. Double  masques,  one  of  men,  another 
of  ladies,  addeth  state  and  variety;  but  all  is 
nothing,  except  the  room  be  kept  clear  and  neat. 

For  justs,  and  tourneys,  and  barriers,  the  glories 
of  them  are  chiefly  in  the  chariots,  wherein  the 
challengers  make  their  entry ; especially  if  they 
be  drawn  with  strange  beasts  : as  lions,  bears, 
camels,  and  the  like ; or  in  the  devices  of  their 
entrance,  or  in  the  bravery  of  their  liveries,  or  in 
the  goodly  furniture  of  their  horses  and  armor. 
But  enough  of  these  toys. 

XXXVIII.— OF  NATURE  IN  MEN. 

Nature  is  often  hidden,  sometimes  overcome, 
seldom  extinguished.  Force  maketh  nature  more 
violent  in  the  return ; doctrine  and  discourse 
maketh  nature  less  importune ; but  custom  only 
doth  alter  and  subdue  nature.  He  that  seeketh 
victory  over  his  nature,  let  him  not  set  himself 
too  great  nor  too  small  tasks : for  the  first  will 


OF  NATURE  IN  MEN. 


209 


make  him  dejected  by  often  failings,  and  the 
second  will  make  him  a small  proceeder,  though 
by  often  prevailings;  and  at  the  first,  let  him 
practice  with  helps,  as  swimmers  do  with  blad- 
ders, or  rushes ; but,  after  a time,  let  him  prac- 
tice with  disadvantage,  as  dancers  do  with  thick 
shoes;  for  it  breeds  great  perfection,  if  the  prac- 
tice be  harder  than  the  use.  Where  nature  is 
mighty,  and  therefore  the  victory  hard,  the  degrees 
had  need  be,  first  to  stay  and  arrest  nature  in 
time;  like  to  him  that  would  say  over  four  and 
twenty  letters  when  he  was  angry ; then  to  go 
less  in  quantity : as  if  one  should,  in  forbearing 
wine,  come  from  drinking  healths  to  a draught  at 
a meal;  and  lastly,  to  discontinue  altogether: 
but  if  a man  have  the  fortitude  and  resolution  to 
enfranchise  himself  at  once,  that  is  the  best : 

“ Optimus  ille  animi  vindex  laedentia  pectus 

Vincula  qui  rupit,  dedoluitque  semel.”  1 

Neither  is  the  ancient  rule  amiss,  to  bend  nature 
as  a wand  to  a contrary  extreme,  whereby  to  set 

1 “ He  is  the  best  asserter  of  the  liberty  of  his  mind  who 
bursts  the  chains  that  gall  his  breast,  and  at  the  same 
moment  ceases  to  grieve.’ 7 This  quotation  is  from  Ovid’s 
Remedy  of  Love. 

14 


210 


BACON’S  ESSAYS. 


it  right ; understanding  it  where  the  contrary  ex- 
treme is  no  vice.  Let  not  a man  force  a habit 
upon  himself  with  a perpetual  continuance,  but 
with  some  intermission  : for  both  the  pause  rein- 
forceth  the  new  onset ; and  if  a man  that  is  not 
perfect,  be  ever  in  practice,  he  shall  as  well  prac- 
tice his  errors  as  his  abilities,  and  induce  one 
habit  of  both ; and  there  is  no  means  to  help  this 
but  by  seasonable  intermissions;  but  let  not  a 
man  trust  his  victory  over  his  nature  too  far ; for 
nature  will  lie  buried  a great  time,  and  yet  revive 
upon  the  occasion,  or  temptation ; like  as  it  was 
with  .^Esop’s  damsel,  turned  from  a cat  to  a 
woman,  who  sat  very  demurely  at  the  board’s  end 
till  a mouse  ran  before  her  : therefore,  let  a man 
either  avoid  the  occasion  altogether,  or  put  him- 
self often  to  it,  that  he  may  be  little  moved  with  it. 
A man’s  nature  is  best  perceived  in  privateness,  for 
there  is  no  affectation  ; in  passion,  for  that  putteth 
a man  out  of  his  precepts ; and  in  a new  case  or 
experiment,  for  there  custom  leaveth  him.  They 
are  happy  men  whose  natures  sort  with  their  vo- 
cations; otherwise  they  may  say,  “ Multum  incola 
fuit  anima  mea,”  1 when  they  converse  in  those 

1 “ My  soul  has  long  been  a sojourner.” 


OF  CUSTOM  AND  EDUCATION. 


211 


things  they  do  not  affect.  In  studies,  whatso- 
ever a man  commandeth  upon  himself,  let  him 
set  hours  for  it ; but  whatsoever  is  agreeable  to 
his  nature,  let  him  take  no  care  for  any  set  times  ; 
for  his  thoughts  will  fly  to  it  themselves,  so  as  the 
spaces  of  other  business  or  studies  will  suffice.  A 
man’s  nature  runs  either  to  herbs  or  weeds  ; there- 
fore let  him  seasonably  water  the  one,  and  destroy 
the  other. 

XXXIX.— OF  CUSTOM  AND  EDUCATION. 

Men’s  thoughts  are  much  according  to  their 
inclination  : 1 their  discourse  and  speeches  accord- 
ing to  their  learning  and  infused  opinions ; but 
their  deeds  are  after  as  they  have  been  accus- 
tomed : and,  therefore,  as  Machiavel  well  noteth 
(though  in  an  evil-favored  instance),  there  is  no 
trusting  to  the  force  of  nature,  nor  to  the  bravery 
of  words,  except  it  be  to  corroborate  by  custom. 
His  instance  is,  that  for  the  achieving  of  a des- 
perate conspiracy,  a man  should  not  rest  upon  the 
fierceness  of  any  man’s  nature,  or  his  resolute 
undertakings ; but  take  such  a one  as  hath  had 

1 “ The  wish  is  father  to  the  thought/’  is  a proverbial  say- 
ing of  similar  meaning. 


21 2 


BACON’S  ESSAYS. 


his  hands  formerly  in  blood ; but  Machiavel  knew 
not  of  a Friar  Clement,  nor  a Ravillac,1  nor  a 
Jaureguy,2  nor  a Baltazar  Gerard ; 3 yet  this  rule 
holdeth  still,  that  nature,  nor  the  engagement  of 
words,  are  not  so  forcible  as  custom.  Only  super- 
stition is  now  so  well  advanced,  that  men  of  the 
first  blood  are  as  firm  as  butchers  by  occupation ; 
and  votary 4 resolution  is  made  equipollent  to  cus- 
tom even  in  matter  of  blood.  In  other  things, 
the  predominancy  of  custom  is  everywhere  visible, 
insomuch  as  a man  would  wonder  to  hear  men 
profess,  protest,  engage,  give  great  words,  and 
then  do  just  as  they  have  done  before,  as  if  they 
were  dead  images  and  engines,  moved  only  by 
the  wheels  of  custom.  We  see  also  the  reign  or 
tyranny  of  custom,  what  it  is.  The  Indians5  (I 

1 He  murdered  Henry  IV.  of  France,  in  1610. 

2 Philip  II.  of  Spain  having,  in  1582,  set  a price  upon 
the  head  of  William  of  Nassau,  Prince  of  Orange,  the 
leader  of  the  Protestants,  Jaureguy,  attempted  to  assassinate 
him,  and  severely  wounded  him. 

3 He  assassinated  William  of  Nassau,  in  1584.  It  is 
supposed  that  this  fanatic  meditated  the  crime  for  six  years. 

4 A resolution  prompted  by  a vow  of  devotion  to  a par- 
ticular principle  or  creed. 

5 He  alludes  to  the  Hindoos,  and  the  ceremony  of  Suttee 
encouraged  by  the  Brahmins. 


OF  CUSTOM  AND  EDUCATION. 


213 


mean  the  sect  of  their  wise  men)  lay  themselves 
quietly  upon  a stack  of  wood,  and  so  sacrifice 
themselves  by  fire : nay,  the  wives  strive  to  be 
burned  with  the  corpses  of  their  husbands.  The 
lads  of  Sparta,  of  ancient  time,  were  wont  to  be 
scourged  upon  the  altar  of  Diana,  without  so 
much  as  quecking.1  I remember  in  the  beginning 
of  Queen  Elizabeth’s  time  of  England,  an  Irish 
rebel  condemned,  put  up  a petition  to  the  deputy 
that  he  might  be  hanged  in  a withe,  and  not  in  a 
halter,  because  it  had  been  so  used  with  former 
rebels.  There  be  monks  in  Russia  for  penance, 
that  will  sit  a whole  night  in  a vessel  of  water, 
till  they  be  engaged  with  hard  ice.  Many  ex- 
amples may  be  put  of  the  force  of  custom,  both 
upon  mind  and  body  : therefore,  since  custom  is 
the  principal  magistrate  of  man’s  life,  let  men  by 
all  means  endeavor  to  obtain  good  customs.  Cer- 
tainly, custom  is  most  perfect  when  it  beginneth 
in  young  years : this  we  call  education,  which  is, 
in  effect,  but  an  early  custom.  So  we  see,  in  lan- 
guages the  tongue  is  more  pliant  to  all  expressions 
and  sounds,  the  joints  are  more  supple  to  all  feats 
of  activity  and  motions  in  youth,  than  afterwards; 

1 Flinching. 


214 


BACON’S  KSSAYS. 


for  it  is  true,  that  late  learners  cannot  so  well  take 
the  ply,  except  it  be  in  some  minds  that  have  not 
suffered  themselves  to  fix,  but  have  kept  themselves 
open  and  prepared  to  receive  continual  amend- 
ment, which  is  exceeding  rare : but  if  the  force 
of  custom,  simple  and  separate,  be  great,  the 
force  of  custom,  copulate  and  conjoined  and 
collegiate,  is  far  greater  ; for  their  example  teach- 
eth,  company  comforteth,  emulation  quickeneth, 
glory  raiseth ; so  as  in  such  places  the  force  of 
custom  is  in  his  exultation.  Certainly,  the  great 
multiplication  of  virtues  upon  human  nature 
resteth  upon  societies  well  ordained  and  disci- 
plined ; for  commonwealths  and  good  govern- 
ments do  nourish  virtue  grown,  but  do  not  much 
mend  the  seeds ; but  the  misery  is,  that  the  most 
effectual  means  are  now  applied  to  the  ends  least 
to  be  desired. 

XL.— OF  FORTUNE. 

It  cannot  be  denied,  but  outward  accidents 
conduce  much  to  fortune ; favor,  opportunity, 
death  of  others,  occasion  fitting  virtue : but 
chiefly,  the  mould  of  a man’s  fortune  is  in  his 


OF  FORTUNE. 


21$ 

own  hands:  “ Faber  quisque  fortunae  suae/’1 

saith  the  poet ; and  the  most  frequent  of  external 
causes  is,  that  the  folly  of  one  man  is  the  fortune 
of  another ; for  no  man  prospers  so  suddenly  as 
by  others’  errors.  “Serpens  nisi  serpentem 
comederit  non  fit  draco.”  2 Overt  and  apparent 
virtues  bring  forth  praise ; but  there  be  secret  and 
hidden  virtues  that  bring  forth  fortune ; certain 
deliveries  of  a man’s  self,  which  have  no  name. 
The  Spanish  name,  “ disemboltura,”  3 partly  ex- 
pressed them,  when  there  be  not  stands4  nor 
restiveness  in  a man’s  nature,  but  that  the  wheels 
of  his  mind  keep  way  with  the  wheels  of  his  for- 

1 “ Every  man  is  the  architect  of  his  own  fortune.”  Sal- 

lust, in  his  letters  “ De  Republica  Ordinanda,”  attributes 
these  words  to  Appius  Claudius  Csecus,  a Roman  poet 
whose  works  are  now  lost.  Lord  Bacon,  in  the  Latin  trans- 
lation of  his  Essays,  which  was  made  under  his  supervision, 
rendered  the  word  “ poet  ” comicus ; ” by  whom  he  prob- 
ably meant  Plautus,  who  has  this  line  in  his  “ Trinumis  ” 
(Act  ii.  sc.  2):  li  Nam  sapiens  quidem  pol  ipsus  fingit 

fortunam  sibi,”  which  has  the  same  meaning,  though  in 
somewhat  different  terms. 

2 “A  serpent,  unless  it  has  devoured  a serpent,  does  not 

become  a dragon.”  , 

3 Or  u desenvoltura,”  implying  readiness  to  adapt  oneself  i 
to  circumstances. 

4 Impediments,  causes  for  hesitation. 


216 


bacon’s  essays. 


tune ; for  so  Livy  (after  he  had  described  Cato 
Major  in  these  words,  “ In  illo  viro,  tantum  robur 
corporis  et  animi  fuit,  ut  quocunque  loco  natus 
esset,  fortunam  sibi  facturus  viderotur),”  1 falleth. 
upon  that  that  he  had  “ versatile  ingenium  : ” 2 
therefore,  if  a man  look  sharply  and  attentively, 
he  shall  see  fortune ; for  though  she  be  blind,  yet 
she  is  not  invisible.  The  way  of  Fortune  is  like 
the  milky  way  in  the  sky ; which  is  a meeting,  or 
knot,  of  a number  of  small  stars,  not  seen  asun- 
der, but  giving  light  together ; so  are  there  a 
number  of  little  and  scarce  discerned  virtues,  or 
rather  faculties  and  customs,  that  make  men 
fortunate.  The  Italians  note  some  of  them,  such 
as  a man  would  little  think.  When  they  speak 
of  one  that  cannot  do  amiss,  they  will  throw  in 
into  his  other  conditions,  that  he  hath  “ Poco  di 
matto ; * ’ 3 and  certainly,  there  be  not  two  more 
fortunate  properties,  than  to  have  a little  of  the 
fool,  and  not  too  much  of  the  honest ; therefore 

1 “ In  that  man  there  was  such  great  strength  of  body  and 
mind,  that  in  whatever  station  he  had  been  bom,  he  seemed 
as  though  he  should  make  his  fortune.” 

2 ‘‘A  versatile  genius.” 

3 “A  little  of  the  fool.” 


OF  FORTUNE. 


217 


extreme  lovers  of  their  country,  or  masters,  were 
never  fortunate ; neither  can  they  be ; for  when  a 
man  placeth  his  thoughts  without  himself,  he 
goeth  not  his  own  way.  A hasty  fortune  maketh 
an  enterpriser  and  remover ; (the  French  hath  it 
better,  “ entreprenant,”  or  “ remuant  ”)  ; but 
the  exercised  fortune  maketh  the  able  man.  For- 
tune is  to  be  honored  and  respected,  and  it  be 
but  for  her  daughters,  Confidence  and  Reputa- 
tion ; for  those  two  Felicity  breedeth ; the  first 
within  a man’s  self,  the  latter  in  others  towards 
him.  All  wise  men,  to  decline  the  envy  of  their 
own  virtues,  use  to  ascribe  them  to  Providence 
and  Fortune ; for  so  they  may  the  better  assume 
them : and,  besides,  it  is  greatness  in  a man  to  be 
the  care  of  the  higher  powers.  So  Caesar  said  to 
the  pilot  in  the  tempest,  “ Caesarem  portas,  et 
fortunam  ejus.”1  So  Sylla  chose  the  name  of 
“ Felix,” 2 and  not  of  “ Magnus  : ” 3 and  it  hath 
been  noted,  that  those  who  ascribe  openly  too 
much  to  their  own  wisdom  and  policy,  end  un- 

1 “ Thou  earnest  Caesar  and  his  fortunes.” 

2 “The  fortunate.”  He  attributed  his  success  to  the 
intervention  of  Hercules,  to  whom  he  paid  especial  venera- 
tion. 

3 “ The  Great.” 


218 


BACON’S  ESSAYS. 


fortunate.  It  is  written,  that  Timotheus,1  the 
Athenian,  after  he  had,  in  the  account  he  gave  to 
the  state  of  his  government,  often  interlaced  this 
speech,  “and  in  this  Fortune  had  no  part,” 
never  prospered  in  anything  he  undertook  after- 
wards. Certainly  there  be,  whose  fortunes  are 
like  Homer’s  verses,  that  have  a slide2  and  easi- 
ness more  than  the  verses  of  other  poets ; as 
Plutarch  saith  of  Timoleon’s  fortune  in  respect  of 
that  of  Agesilaus  or  Epaminondas  : and  that  this 
should  be,  no  doubt  it  is  much  in  a man’s  self. 

XLI.  — OF  USURY.3 

Many  have  made  witty  invectives  against  usury. 
They  say  that  it  is  a pity  the  devil  should  have 
God’s  part,  which  is  the  tithe ; that  the  usurer  is 
the  greatest  Sabbath -breaker,  because  his  plough 
goeth  every  Sunday,  that  the  usurer  is  the  drone 
that  Virgil  speaketh  of : 

“ Ignavum  fucos  pecus  a prsesepibus  arcent ; ” 4 

1 A successful  Athenian  general,  the  son  of  Conon,  and 
the  friend  of  Plato.  2 Fluency  or  smoothness. 

3 Lord  Bacon  seems  to  use  the  word  in  the  general  sense 
of  “ lending  money  upon  interest.” 

4 “ Drive  from  their  hives  the  drones,  a lazy  race.” — 
Georgies,  b.  iv.  168. 


OF  USURY. 


219 


that  the  usurer  breaketh  the  first  law  that  was 
made  for  mankind  after  the  fall,  which  was,  “ in 
sudore  vultus  tui  comedes  panem  tuum;  ” 1 2 not, 
“ in  sudore  vultus  alieni ; 99  2 that  usurers  should 
have  orange-tawny 3 bonnets,  because  they  do 
Judaize ; that  it  is  against  nature  for  money  to 
beget  money,  and  the  like.  I say  this  only,  that 
usury  is  a “ concessum  propter  duritiem  cordis  4 
for  since  there  must  be  borrowing  and  lending, 
and  men  are  so  hard  of  heart  as  they  will  not  lend 
freely,  usury  must  be  permitted.  Some  others 
have  made  suspicious  and  cunning  propositions  of 
banks,  discovery  of  men’s  estates,  and  other  in- 
ventions ; but  few  have  spoken  of  usury  usefully. 
It  is  good  to  set  before  us  the  incommodities  and 
commodities  of  usury,  that  the  good  may  be 
either  weighed  out,  or  culled  out ; and  warily  to 
provide,  that,  while  we  make  forth  to  that 

1 “ In  the  sweat  of  thy  face  shalt  thou  eat  thy  bread.” — 
Gen.  iii.  19. 

2 “ In  the  sweat  of  the  face  of  another.” 

3 In  the  middle  ages  the  Jews  were  compelled,  by  legal 
enactment,  to  wear  peculiar  dresses  and  colors;  one  of 
these  was  orange. 

4 “A  concession  by  reason  of  hardness  of  heart.”  He 
alludes  to  the  words  in  St.  Matthew  xix.  8. 


220 


BACON’S  KSSAYS. 


which  is  better,  we  meet  with  not  that  which  is 
worse. 

The  discommodities  of  usury  are,  first,  that  it 
makes  fewer  merchants  ; for  were  it  not  for  this 
lazy  trade  of  usury,  money  would  not  lie  still,  but 
would  in  great  part  be  employed  upon  merchan- 
dising, which  is  the  “vena  porta”  1 of  wealth  in 
a state : the  second,  that  it  makes  poor  mer- 
chants ; for  as  a farmer  cannot  husband  his 
ground  so  well  if  he  sit  at  a great  rent,  so  the 
merchant  cannot  drive  his  trade  so  well,  if  he  sit2 
at  great  usury ; the  third  is  incident  to  the  other 
two ; and  that  is,  the  decay  of  customs  of  kings, 
or  states,  which  ebb  or  flow  with  merchandising : 
the  fourth,  that  it  bringeth  the  treasure  of  a realm 
or  state  into  a few  hands ; for  the  usurer  being  at 
certainties,  and  others  at  uncertainties,  at  the  end 
of  the  game  most  of  the  money  will  be  in  the  box ; 
and  ever  a state  flourisheth  when  wealth  is  more 
equally  spread : the  fifth,  that  it  beats  down  the 
price  of  land ; for  the  employment  of  money  is 
chiefly  either  merchandising,  or  purchasing,  and 
usury  waylays  both : the  sixth,  that  it  doth  dull 
and  damp  all  industries,  improvements,  and  new 
1 See  Note  to  Essay  xix.  2 Hold. 


OF  USURY. 


221 


inventions,  wherein  money  would  be  stirring,  if 
it  were  not  for  this  slug : the  last,  that  it  is  the 
canker  and  ruin  of  many  men’s  estates,  which  in 
process  of  time  breeds  a public  poverty. 

On  the  other  side,  the  commodities  of  usury 
are,  first,  that  howsoever  usury  in  some  respect 
hindereth  merchandising,  yet  in  some  other  it 
advanceth  it ; for  it  is  certain  that  the  greatest 
part  of  trade  is  driven  by  young  merchants  upon 
borrowing  at  interest ; so  as  if  the  usurer  either 
call  in,  or  keep  back  his  money ; there  will  ensue 
presently  a great  stand  of  trade  : the  second  is, 
that  were  it  not  for  this  easy  borrowing  upon  in- 
terest, men’s  necessities  would  draw  upon  them  a 
most  sudden  undoing,  in  that  they  would  be 
forced  to  sell  their  means  (be  it  lands  or  good), 
far  under  foot,  and  so,  whereas  usury  doth  but 
gnaw  upon  them,  bad  markets  would  swallow 
them  quite  up.  As  for  mortgaging  or  pawning, 
it  will  little  mend  the  matter  : for  either  men  will 
not  take  pawns  without  use,  or  if  they  do,  they 
will  look  precisely  for  the  forfeiture.  I remember 
a cruel  moneyed  man  in  the  country,  that  would 
say,  “The  devil  take  this  usury,  it  keeps  us  from 
forfeitures  of  mortgages  and  bonds.”  The  third 


222 


BACON’S  ESSAYS. 


and  last  is,  that  it  is  a vanity  to  conceive  that 
there  would  be  ordinary  borrowing  without  profit; 
and  it  is  impossible  to  conceive  the  number  of 
inconveniences  that  will  ensue,  if  borrowing  be 
cramped  : therefore  to  speak  of  the  abolishing  of 
usury  is  idle ; all  states  have  ever  had  it  in  one 
kind  or  rate,  or  other ; so  as  that  opinion  must 
be  sent  to  Utopia.1 

To  speak  now  of  the  reformation  and  regle- 
ment2  of  usury,  how  the  discommodities  of  it 
may  be  best  avoided,  and  the  commodities  re- 
tained. It  appears,  by  the  balance  of  commodi- 
ties and  discommodities  of  usury,  two  things  are 
to  be  reconciled ; the  one  that  the  tooth  of  usury 
be  grinded,  that  it  bite  not  too  much ; the  other, 
that  there  be  left  oj^en  a means  to  invite  moneyed 
men  to  lend  to  the  merchants,  for  the  continuing 
and  quickening  of  trade.  This  cannot  be  done, 
except  you  introduce  two  several  sorts  of  usury,  a 
less  and  a greater ; for  if  you  reduce  usury  to  one 
low  rate,  it  will  ease  the  common  borrower,  but 
the  merchant  will  be  to  seek  for  money ; and  it 

1 The  imaginary  country  described  in  Sir  Thomas  More’s 
political  romance  of  that  name. 

2 Regulation. 


OF  USURY. 


223 


is  to  be  noted,  that  the  trade  of  merchandise  be- 
ing the  most  lucrative,  may  bear  usury  at  a good 
rate  : other  contracts  not  so. 

To  serve  both  intentions,  the  way  would  be 
briefly  thus : that  there  be  two  rates  of  usury ; 
the  one  free  and  general  for  all ; the  other  under 
license  only  to  certain  persons,  and  in  certain 
places  of  merchandising.  First,  therefore,  let 
usury  in  general  be  reduced  to  five  in  the  hun- 
dred, and  let  that  rate  be  proclaimed  to  be  free 
and  current ; and  let  the  state  shut  itself  out  to 
take  any  penalty  for  the  same ; this  will  preserve 
borrowing  from  any  general  stop  or  dryness  ; this 
will  ease  infinite  borrowers  in  the  country ; this 
will,  in  good  part,  raise  the  price  of  land,  because 
land  purchased  at  sixteen  years’  purchase  will 
yield  six  in  the  hundred,  and  somewhat  more 
whereas  this  rate  of  interest  yields  but  five  : this 
by  like  reason  will  encourage  and  edge  industries 
and  profitable  improvements,  because  many  will 
rather  venture  in  that  kind,  than  take  five  in  the 
hundred,  especially  having  been  used  to  greater 
profit.  Secondly,  let  there  be  certain  persons 
licensed  to  lend  to  known  merchants  upon  usury, 
at  a higher  rate,  and  let  it  be  with  the  cautious 


224 


BACON’S  ESSAYS. 


following : let  the  rate  be,  even  with  the 

merchant  himself,  somewhat  more  easy  than  that 
he  used  formerly  to  pay ; for  by  that  means  all 
borrowers  shall  have  some  ease  by  this  reforma- 
tion, be  he  merchant,  or  whosoever ; let  it  be 
no  bank  or  common  stock,  but  every  man  be 
master  of  his  own  money ; not  that  I altogether 
mislike  banks,  but  they  will  hardly  be  brooked, 
in  regard  of  certain  suspicions.  Let  the  state  be 
answered  some  small  matter  for  the  license,  and 
the  rest  left  to  the  leader ; for  if  the  abatement 
be  but  small,  it  will  no  whit  discourage  the 
lender ; for  he,  for  example,  that  took  before  ten 
or  nine  in  the  hundred,  will  sooner  descend  to 
eight  in  the  hundred,  than  give  over  his  trade  of 
usury ; and  go  from  certain  gains  to  gains  of  haz- 
ard. Let  these  licensed  lenders  be  in  number 
indefinite,  but  restrained  to  certain  principal 
cities  and  towns  of  merchandising  ; for  then  they 
will  be  hardly  able  to  color  other  men’s  moneys 
in  the  country  ; so  as  the  license  of  nine  will  not 
suck  away  the  current  rate  of  five ; for  no  man 
will  send  his  moneys  far  off,  nor  put  them  into 
unknown  hands. 


1 Be  paid. 


OF  YOUTH  AND  AGE). 


225 


If  it  be  objected  that  this  doth  in  a sort  author- 
ize usury,  which  before  was  in  some  place  but 
permissive;  the  answer  is,  that  it  is  better  to 
mitigate  usury  by  declaration,  than  to  suffer  it  to 
rage  by  connivance. 

XLII.— OF  YOUTH  AND  AGE. 

A man  that  is  young  in  years  may  be  old  in 
hours,  if  he  have  lost  no  time ; but  that  hap- 
peneth  rarely.  Generally,  youth  is  like  the  first 
cogitations,  not  so  wise  as  the  second  : for  there 
is  a youth  in  thoughts,  as  well  as  in  ages ; and  yet 
the  invention  of  young  men  is  more  lively  than 
that  of  old,  and  imaginations  stream  into  their 
minds  better,  and,  as  it  were,  more  divinely. 
Natures  that  have  much  heat,  and  great  and 
violent  desires  and  perturbations,  are  not  ripe  for 
action  till  they  have  passed  the  meridian  of  their 
years : as  it  was  with  Julius  Caesar  and  Steptimius 
Severus ; of  the  latter  of  whom  it  is  said,  “ Juven- 
tutem  egit  erroribus,  imo  furoribus  plenam;,M 
and  yet  he  was  the  ablest  Emperor,  almost,  of  all 
the  list ; but  reposed  natures  may  do  well  in 

1 “ He  passed  his  youth  full  of  errors,  of  madness  even.” 

15 


226 


BACON’S  ESSAYS. 


youth,  as  it  is  seen  in  Augustus  Caesar,  Cosmus 
Duke  of  Florence,  Gaston  de  Foix,1  and  others. 
On  the  other  side,  heat  and  vivacity  in  age  is  an 
excellent  composition  for  business.  Young  men 
are  fitter  to  invent  than  to  judge,  fitter  for  exe- 
cution than  for  counsel,  and  fitter  for  new 
projects  than  for  settled  business ; for  the  experi- 
ence of  age,  in  things  that  fall  within  the  compass 
of  it,  directeth  them ; but  in  new  things  abuseth 
them.  The  errors  of  young  men  are  the  ruin  of 
business;  but  the  errors  of  aged  men  amount 
but  to  this,  that  more  might  have  been  done,  or 
sooner. 

Young  men,  in  the  conduct  and  manage  of 
actions,  embrace  more  than  they  can  hold,  stir 
more  than  they  can  quiet ; fly  to  the  end,  with- 
out consideration  of  the  means  and  degrees; 
pursue  some  few  principles  which  they  have 
chanced  upon  absurdly;  care  not  to  innovate, 
which  draws  unknown  inconveniences ; use  ex- 
treme remedies  at  first ; and  that,  which  doubleth 

1 He  was  nephew  of  Louis  XII.  of  France,  and  com- 
manded the  French  armies  in  Italy  against  the  Spaniards. 
After  a brilliant  career,  he  was  killed  at  the  battle  of 
Ravenna,  in  1512. 


OF  YOUTH  AND  AGE. 


22  7 


all  errors,  will  not  acknowledge  or  retract  them, 
like  an  unready  horse,  that  will  neither  stop 
nor  turn.  Men  of  age  object  too  much,  consult 
too  long,  adventure  too  little,  repent  too  soon, 
and  seldom  drive  business  home  to  the  full  period, 
but  content  themselves  with  a mediocrity  of 
success.  Certainly  it  is  good  to  compound  em- 
ployments of  both ; for  that  will  be  good  for  the 
present,  because  the  virtues  of  either  age  may 
correct  the  defects  of  both  ; and  good  for  succes- 
sion, that  young  men  may  be  learners,  while  men 
in  age  are  actors ; and,  lastly,  good  for  extreme 
accidents,  because  authority  followeth  old  men, 
and  favor  and  popularity  youth : but  for  the 
moral  part,  perhaps,  youth  will  have  the  pre- 
eminence, as  age  hath  for  the  politic.  A certain 
rabbin,  upon  the  text  “Your  young  men  shall 
see  visions,  and  your  old  men  shall  dream 
dreams  ’ ’ 1 inferreth  that  young  men  are  admitted 
nearer  to  God  than  old,  because  vision  is  a clearer 
revelation  than  a dream  ; and  certainly  the  more 
a man  drinketh  of  the  world,  the  more  it  in- 
toxicateth  : and  age  doth  profit  rather  in  the 
powers  of  understanding,  than  in  the  virtues  of 

1 Joel  ii.  28,  quoted  Acts  ii.  17. 


228 


BACON’S  hssays. 


the  will  and  affections.  There  be  some  have  an 
over-early  ripeness  in  their  years,  which  fadeth 
betimes:  these  are,  first,  such  as  have  brittle 
wits,  the  edge  whereof  is  soon  turned  : such  as 
was  Hermogenes 1 the  rhetorician,  whose  books 
are  exceeding  subtle,  who  afterward  waxed 
stupid  : a second  sort  is  of  those  that  have  some 
natural  disposition,  which  have  better  grace  in 
youth  than  in  age ; such  as  in  a fluent  and  lux- 
uriant speech,  which  becomes  youth  well,  but  not 
age:  so  Tully  saith  of  Hortensius,  “Idem  mane- 
bat,  neque  idem  decebat : ’ ’ 2 the  third  is  of  such 
as  take  too  high  a strain  at  the  first,  and  are 
magnanimous  more  than  tract  of  years  can  uphold; 
as  was  Scipio  Africanus,  of  whom  Livy  saith,  in 
effect,  “ Ultima  primis  cedebant.”  3 

1 He  lived  in  the  second  century  after  Christ,  and  is  said 
to  have  lost  his  memory  at  the  age  of  twenty-five. 

2 “ He  remained  the  same,  but  with  the  advance  of  years 
was  not  so  becoming.” 

3 ‘‘  The  close  was  unequal  to  the  beginning.”  This  quota- 
tion is  not  correct ; the  words  are — “ Memorabilior  prima 
pars  vitae  quam  postrema  fuit,” — ‘‘The  first  part  of  his  life 
was  more  distinguished  than  the  latter.” — Livy,  xxxviii. 
chapter  53. 


OF  BEAUTY. 


229 


XLIIL— OF  BEAUTY. 

Virtue  is  like  a rich  stone,  best  plain  set;  and 
surely  virtue  is  best  in  a body  that  is  comely, 
though  not  of  delicate  features ; and  that  hath 
rather  dignity  of  presence,  than  beauty  of  aspect ; 
neither  is  it  almost  seen  that  very  beautiful  per- 
sons are  otherwise  of  great  virtue ; as  if  nature 
were  rather  busy  not  to  err,  than  in  labor  to 
produce  excellency ; and  therefore  they  prove 
accomplished,  but  not  of  great  spirit ; and 
study  rather  behavior,  than  virtue.  But  this  holds 
not  always : for  Augustus  Caesar,  Titus  Vespa- 
sianus,  Philip  le  Bel  of  France,  Edward  the 
Fourth  of  England,1  Alcibiades  of  Athens,  Ismael 
the  Sophy  of  Persia,  were  all  high  and  great 
spirits,  and  yet  the  most  beautiful  men  of  their 
times.  In  beauty,  that  of  favor  is  more  than  that 
of  color ; and  that  of  decent  and  gracious 
motion,  more  than  that  of  favor.2  That  is  the 

1 By  the  context,  he  would  seem  to  consider  “ great 
spirit  ” and  “ virtue  ” as  convertible  terms.  Edward  IV., 
however,  has  no  claim  to  be  considered  as  a virtuous  or 
magnanimous  man,  though  he  possessed  great  physical 
courage.  2 Features. 


230 


BACON’S  ESSAYS. 


best  part  of  beauty,  which  a picture  cannot  ex- 
press ; no,  nor  the  first  sight  of  the  life.  There 
is  no  excellent  beauty  that  hath  not  some  strange- 
ness in  the  proportion.  A man  cannot  tell 
whether ; Apelles  or  Albert  Durer  were  the  more 
trifler ; whereof  the  one  would  make  a personage 
by  geometrical  proportions : the  other,  by  taking 
the  best  parts  out  of  divers  faces  to  make  one 
excellent.  Such  personages,  I think,  would  please 
nobody  but  the  painter  that  made  them : not  but 
I think  a painter  may  make  a better  face  than 
ever  was ; but  he  must  do  it  by  a kind  of  felicity 
(as  a musician  that  maketh  an  excellent  air  in 
music),  and  not  by  rule.  A man  shall  see  faces, 
that,  if  you  examine  them  part  by  part,  you  shall 
find  never  a good ; and  yet  altogether  do  well. 
If  it  be  true  that  the  principal  part  of  beauty  is 
in  decent  motion,  certainly  it  is  no  marvel, 
though  persons  in  years  seem  many  times  more 
amiable  ; “ Pulchrorum  autumnus  pulcher  1 for 
no  youth  can  be  comely  but  by  pardon,2  and  con- 
sidering the  youth  as  to  make  up  the  comeliness. 
Beauty  is  as  summer  fruits,  which  are  easy  to 

1 “ The  autumn  of  the  beautiful  is  beautiful.  ” 

2 By  making  allowances. 


OF  DEFORMITY. 


231 

corrupt,  and  cannot  last ; and,  for  the  most  part, 
it  makes  a dissolute  youth,  and  an  age  a little  out 
of  countenance ; but  yet  certainly  again,  if  it 
light  well,  it  maketh  virtues  shine,  and  vices 
blush. 


XLIV.— OF  DEFORMITY. 

Deformed  persons  are  commonly  even  with 
nature  ; for  as  nature  hath  done  ill  by  them,  so 
do  they  by  nature,  being  for  the  most  part  (as  the 
Scripture  saith),  “ void  of  natural  affection  ; 1 
and  so  they  have  their  revenge  of  nature.  Cer- 
tainly there  is  a consent  between  the  body  and 
the  mind,  and  where  nature  erreth  in  the  one, 
she  ventureth  in  the  other  : “ Ubi  peccat  in  uno, 
periclitatur  in  altero  : ’ 7 2 but  because  there  is  in 
man  an  election,  touching  the  frame  of  his  mind, 
and  a necessity  in  the  frame  of  his  body,  the  stars 
of  natural  inclination  are  sometimes  obscured  by 
the  sun  of  discipline  and  virtue ; therefore  it  is 
good  to  consider  of  deformity,  not  as  a sign  which 
is  more  deceivable,  but  as  a cause  which  seldom 
faileth  of  the  effect.  Whosoever  hath  anything 

1 Rom.  i.  31 ; 2 Tim.  iii.  3. 

2 “ Where  she  errs  in  the  one,  she  ventures  in  the  other.” 


232  BACON’S  ESSAYS. 

fixed  in  his  person  that  doth  not  induce  con- 
tempt, hath  also  a perpetual  spur  in  himself  to 
secure  and  deliver  himself  from  scorn  ; therefore, 
all  deformed  persons  are  extreme  bold;  first,  as 
in  their  own  defense,  as  being  exposed  to  scorn, 
but  in  process  of  time  by  a general  habit.  Also 
it  stirreth  in  them  industry,  and  especially  of  this 
kind,  to  watch  and  observe  the  weakness  of 
others,  that  they  may  have  somewhat  to  repay. 
Again,  in  their  superiors,  it  quencheth  jealousy 
towards  them,  as  persons  that  they  think  they 
may  at  pleasure  despise  : and  it  layeth  their  com- 
petitors and  emulators  asleep,  as  never  believing 
they  should  be  in  possibility  of  advancement  till 
they  see  them  in  possession ; so  that  upon  the 
matter,  in  a great  wit,  deformity  is  an  advantage 
to  rising.  Kings  in  ancient  times  (and  at  this 
present  in  some  countries)  were  wont  to  put  great 
trust  in  eunuchs,  because  they  that  are  envious 
towards  all  are  more  obnoxious  and  officious  to- 
wards one  ; but  yet  their  trust  towards  them  hath 
rather  been  as  to  good  spials,  1 and  good  whis- 
perers-, than  good  magistrates  and  officers : and 
much  like  is  the  reason  of  deformed  persons.  Still 

1 Spies. 


OF  BUILDING. 


233 


the  ground  is,  they  will,  if  they  be  of  spirit,  seek 
to  free  themselves  from  scorn  : which  must  be 
either  by  virtue  or  malice  ; and,  therefore,  let  it 
not  be  marvelled,  if  sometimes  they  prove  excel- 
lent persons  ; as  was  Agesilaus,  Zanger  the  son  of 
Solyman,  1 ^Esop,  Gasca  president  of  Peru  ; and 
Socrates  may  go  likewise  amongst  them,  with  others. 

XLV.— OF  BUILDING. 

Houses  are  built  to  live  in,  and  not  to  look  on ; 
therefore  let  use  be  preferred  before  uniformity, 
except  where  both  may  be  had.  Leave  the  goodly 
fabrics  of  houses,  for  beauty  only,  to  the  en- 
chanted palaces  of  the  poets,  who  build  them  with 
small  cost.  He  that  builds  a fair  house  upon  an 
ill  seat,  2 committeth  himself  to  prison  : neither 
do  I reckon  it  an  ill  seat  only  where  the  air  is  un- 
wholesome, but  likewise  where  the  air  is  un- 
equal ; as  you  shall  see  many  fine  seats  set  upon  a 
knap  3 of  ground,  environed  with  higher  hills 
round  about  it,  whereby  the  heat  of  the  sun  is 
pent  in,  and  the  wind  gathereth  as  in  troughs ; so 
as  you  shall  have,  and  that  suddenly,  as  great  di- 


1 Solyman  the  Magnificent,  Sultan  of  the  Turks. 

2 Site.  3 Knoll. 


234 


BACON’S  ESSAYS. 


versity  of  heat  and  cold  as  if  you  dwelt  in  several 
places.  Neither  is  it  ill  air  only  that  maketh  an 
ill  seat ; but  ill  ways,  ill  markets,  and,  if  you  will 
consult  with  Momus  1 ill  neighbors.  I speak  not 
of  many  more  ; want  of  water,  want  of  wood, 
shade,  and  shelter,  want  of  fruitfulness,  and  mix- 
ture of  grounds  of  several  natures  ; want  of  pros- 
pect, want  of  level  grounds,  want  of  places  at 
some  near  distance  for  sports  of  hunting,  hawk- 
ing, and  races ; too  near  the  sea,  too  remote ; 
having  the  commodity  of  navigable  rivers,  or  the 
discommodity  of  their  overflowing;  too  far  off 
from  the  great  cities,  which  may  hinder  business ; 
or  too  near  them,  which  lurcheth  2 all  provision 
and  maketh  everything  dear ; where  a man  hath 
a great  living  laid  together;  and  where  he  is 
scanted  ; all  which,  as  it  is  impossible  perhaps  to 
find  together,  so  it  is  good  to  know  them,  and 
think  of  them,  that  a man  may  take  as  many  as  he 
can ; and  if  he  have  several  dwellings,  that  he 
sort  them  so,  that  what  he  wanteth  in  the  one  he 
may  find  in  the  other.  Lucullus  answered  Pompey, 
well,  who  when  he  saw  his  stately  galleries  and 

* Having  a liking  for  cheerful  society.  Momus  being  the 
god  of  mirth.  2 Eats  upu 


OF  BUII/DING. 


235 


rooms  so  large  and  lightsome,  in  one  of  his  houses, 
said  : “ Surely  an  excellent  place  for  summer, 
but  how  do  you  in  the  winter?  ” Lucullus  an- 
swered, “ Why,  do  you  not  think  me  as  wise  as 
some  fowls  are,  that  ever  change  their  abode  to- 
wards the  winter  ? ” 

To  pass  from  the  seat  to  the  house  itself,  we 
will  do  as  Cicero  doth  in  the  orator’s  art,  who 
writes  books  De  Oratore,  and  a book  he  entitles 
Orator ; whereof  the  former  delivers  the  precepts 
of  the  art,  and  the  latter  the  perfection.  We  will 
therefore  describe  a princely  palace,  making  a 
brief  model  thereof ; for  it  is  strange  to  see,  now 
in  Europe,  such  huge  buildings  as  the  Vatican  and 
Escurial,  1 and  some  others  be,  and  yet  scarce  a 
very  fair  room  in  them. 

First,  therefore,  I say,  you  cannot  have  a per- 
fect palace,  except  you  have  two  several  sides ; a 
side  for  the  banquet,  as  is  spoken  of  in  the  book 
of  Esther,2  and  a side  for  the  household  ; the  one 

1 A vast  edifice,  about  twenty  miles  from  Madrid,  founded 
by  Philip  II. 

2 Esth.  i.  5 : “ The  king  made  a feast  unto  all  the  people 
that  were  present  in  Shushan  the  palace,  both  unto  great 
and  small,  seven  days,  in  the  court  ot  the  garden  of  the 
King’s  palace.” 


2 36 


BACON’S  ESSAYS. 


for  feasts  and  triumphs,  and  the  other  for  dwell- 
ing. I understand  both  these  sides  to  be  not 
only  returns,  but  parts  of  the  front ; and  to  be 
uniform  without,  though  severally  partitioned 
within  ; and  to  be  on  both  sides  of  a great  and 
stately  tower  in  the  midst  of  the  front,  that  as  it 
were  joineth  them  together  on  either  hand.  I 
would  have,  on  the  side  of  the  banquet  in  front, 
one  only  goodly  room  above  stairs,  of  some  forty 
foot  high ; and  under  it  a room  for  a dressing  or 
preparing  place,  at  times  of  triumph.  On  the 
other  side,  which  is  the  household  side,  I wish  it 
divided  at  the  first  into  a hall  and  a chapel,  with 
a partition  between,  both  of  good  state  and  big- 
ness ; and  those  not  to  go  all  the  length,  but  to 
have  at  the  further  end  a winter  and  a summer 
parlor,  both  fair ; and  under  these  rooms  a fair 
and  large  cellar  sunk  under  ground  : and  likewise 
some  privy  kitchens,  with  butteries  and  pantries, 
and  the  like.  As  for  the  tower,  I would  have  it 
two  stories,  of  eighteen  foot  high  apiece  above  the 
two  wings ; and  a goodly  leads  upon  the  top,  railed 
with  statues  interposed ; and  the  same  tower  to 
be  divided  into  rooms,  as  shall  be  thought  fit. 
The  stairs  likewise  to  the  upper  rooms,  let  them 


OF  BUILDING. 


2 37 


be  upon  a fair  open  newel,  1 and  finely  railed  in 
with  images  of  wood  cast  into  a brass  color ; and 
a very  fair  landing-place  at  the  top.  But  this  to 
be,  if  you  do  not  point  any  of  the  lower  rooms 
for  a dining-place  of  servants  ; for,  otherwise,  you 
shall  have  the  servants'  dinner  after  your  own : 
for  the  steam  of  it  will  come  up  as  in  a tunnel.  2 
And  so  much  for  the  front : only  I understand 
the  height  of  the  first  stairs  to  be  sixteen  foot, 
which  is  the  height  of  the  lower  room. 

Beyond  this  front  is  there  to  be  a fair  court, 
but  three  sides  of  it  of  a far  lower  building  than 
the  front;  and  in  all  the  four  corners  of  that 
court  fair  staircases,  cast  into  turrets  on  the  out- 
side, and  not  within  the  row  of  buildings  them- 
selves : but  those  towers  are  not  to  be  of  the 
height  of  the  front,  but  rather  proportionable  to 
the  lower  building.  Let  the  court  not  be  paved,  for 
that  striketh  up  a great  heat  in  summer,  and  much 
cold  in  winter : but  only  some  side  alleys  with  a 
cross,  and  the  quarters  to  graze,  being  kept  shorn, 
but  not  too  near  shorn.  The  row  of  return  on  the 

1 The  cylinder  formed  by  the  small  end  of  the  steps  of 
winding  stairs. 

2 The  funnel  of  a chimney. 


238 


BACON’S  ESSAYS. 


banquet  side,  let  it  be  all  stately  galleries : in 
which  galleries  let  there  be  three  or  five  fine  cupo- 
las in  the  length  of  it,  placed  at  equal  distance,  and 
fine  colored  windows  of  several  works:  on  the 
household  side,  chambers  of  presence  and  ordinary 
entertainments,  with  some  bed-chambers:  and  let 
all  three  sides  be  a double  house,  without  thorough 
lights  on  the  sides,  that  you  may  have  rooms  from 
the  sun,  both  for  forenoon  and  afternoon.  Cast  it 
also,  that  you  may  have  rooms  both  for  summer 
and  winter;  shady  for  summer,  and  warm  for 
winter.  You  shall  have  sometimes  fair  houses  so 
full  of  glass,  that  one  cannot  tell  where  to  become1 
to  be  out  of  the  sun  or  cold.  For  inbowed 2 win- 
dows, I hold  them  of  good  use  (in  cities,  indeed, 
upright 3 do  better, -in  respect  of  the  uniformity 
towards  the  street) ; for  they  be  pretty  retiring 
places  for  conference ; and  besides,  they  keep  both 
the  wind  and  sun . off ; for  that  which  would 
strike  almost  through  the  room  doth  scarce  pass 
the  window : but  let  them  be  but  few,  four  in  the 
court,  on  the  sides  only. 

1 Where  to  go. 

2 Bow,  or  bay  windows. 

3 Flush  with  the  wall. 


OF  BUILDING. 


239 


Beyond  this  court,  let  there  be  an  inward  court, 
of  the  same  square  and  height,  which  is  to  be 
environed  with  the  garden  on  all  sides ; and  in 
the  inside,  cloistered  on  all  sides  upon  decent  and 
beautiful  arches,  as  high  as  the  first  story  : on  the 
under  story  towards  the  garden,  let  it  be  turned 
to  grotto,  or  place  of  shade,  or  estivation  : and 
only  have  opening  and  windows  towards  the  gar- 
den, and  be  level  upon  the  floor,  no  whit  sunk 
under  ground,  to  avoid  all  dampishness : and  let 
there  be  a fountain,  or  some  fair  work  of  statues 
in  the  midst  of  this  court,  and  to  be  paved  as  the 
other  court  was.  These  buildings  to  be  for  privy 
lodgings  on  both  sides,  and  the  end  for  privy  gab 
leries ; whereof  you  must  foresee  that  one  of  them 
be  for  an  infirmary,  if  the  prince  or  any  special 
person  should  be  sick,  with  chambers,  bed-cham- 
ber, “ anticamera,”1  and  “ recamera,”2  joining  to 
it;  thus  upon  the  second  story.  Upon  the 
ground  story,  a fair  gallery,  open,  upon  pillars ; 
and  upon  the  third  story,  likewise  an  open  gal- 
lery upon  pillars,  to  take  the  prospect  and  fresh- 
ness of  the  garden.  At  both  corners  of  the 
further  side,  by  way  of  return,  let  there  be  two 
1 Anti-chamber.  2 Withdrawing-room, 


240 


BACON’S  ESSAYS. 


delicate  or  rich  cabinets,  daintily  paved,  richly 
hanged,  glazed  with  crystalline  glass,  and  a rich 
cupola  in  the  midst ; and  all  other  elegancy  that 
can  be  thought  upon.  In  the  upper  gallery,  too, 
I wish  that  there  may  be,  if  the  place  will  yield 
it,  some  fountains  running  in  divers  places  from 
the  wall,  with  some  fine  avoidances. 1 And  thus 
much  for  the  model  of  the  palace  ; save  that  you 
must  have,  before  you  come  to  the  front,  three 
courts ; a green  court  plain,  with  a wall  about  it ; 
a second  court  of  the  same,  but  more  garnished 
with  little  turrets,  or  rather  embellishments,  upon 
the  wall;  and  a third  court,  to  make  a square 
with  the  front,  but  not  to  be  built,  nor  yet  en- 
closed with  a naked  wall,  but  enclosed  with  ter- 
races leaded  aloft,  and  fairly  garnished  on  the 
three  sides ; and  cloistered  on  the  inside  with 
pillars,  and  not  with  arches  below.  As  for  offices, 
let  them  stand  at  distance,  with  some  low  galler- 
ies to  pass  from  them  to  the  palace  itself. 

XLVL— OF  GARDENS. 

God  Almighty  first  planted  a garden ; and, 
indeed  it  is  the  purest  of  human  pleasures ; it  is 
1 Watercourses. 


OF  GARDENS- 


241 


the  greatest  refreshment  to  the  spirits  of  man ; 
without  which  buildings  and  palaces  are  but  gross 
handy-works : and  a man  shall  ever  see,  that, 
when  ages  grow  to  civility  and  elegancy,  men 
come  to  build  stately,  sooner  than  to  garden  finely; 
as  if  gardening  were  the  greater  perfection.  I do 
hold  it  in  the  royal  ordering  of  gardens,  there 
ought  to  be  gardens  for  all  the  months  in  the  year, 
in  which,  severally,  things  of  beauty  may  be  then 
in  season.  For  December,  and  January,  and  the 
latter  part  of  November,  you  must  take  such 
things  as  are  green  all  winter : holly,  ivy,  bays, 
juniper,  cypress-tree,  yew,  pineapple -trees,1  fir-trees, 
rosemary,  lavender ; periwinkle,  the  white,  the 
purple,  and  the  blue ; germander,  flags,  orange- 
trees,  lemon-trees,  and  myrtles,  if  they  be  stoved;2 
and  sweet  marjoram,  warm  set.  There  followeth, 
for  the  latter  part  of  January  and  February,  the 
mezereon-tree,  which  then  blossoms : crocus  ver- 
nus,  both  the  yellow  and  the  grey ; primroses, 
anemones,  the  early  tulip,  the  hyacinthus  orientalis, 
chamairis  Tritellaria.  For  March,  there  comes 
violets,  especially  the  single  blue,  which  are  the 
earliest ; the  yellow  daffodil,  the  daisy,  the 

1 Pine-trees.  2 Kept  warm  in  a greenhouse. 

16 


242 


BACON’S  ESSAYS. 


almond  -tree  in  blossom,  the  peach-tree  in  blos- 
som, the  cornelian-tree  in  blossom,  sweet-briar. 
In  April  follow  the  double  white  violet,  the  wall- 
flower, the  stock-gilliflower,  the  cowslip,  flower- 
de-luces,  and  lilies  of  all  natures ; rosemary- 
flowers,  the  tulip,  the  double  peony,  the  pale 
daffodil,  the  French  honeysuckle,  the  cherry-tree 
in  blossom,  the  damascene 1 and  plum-trees  in 
blossoms,  the  white  thorn  in  leaf,  the  lilac-tree. 
In  May  and  June  come  pinks  of  all  sorts,  specially 
the  blush-pink ; roses  of  all  kinds,  except  the 
musk,  which  comes  later ; honeysuckles,  straw- 
berries, bugloss,  columbine,  the  French  ‘marygold, 
flos  Africanus,  cherry-tree  in  fruit,  ribes,2  figs  in 
fruit,  rasps,  vine-flowers,  lavender  in  flowers,  the 
sweet  satyrian,  with  the  white  flower ; herba 
muscaria,  lilium  convallium,  the  apple-tree  in 
blossom.  In  July  come  gilliflowers  of  all  varie- 
ties, musk-roses,  the  lime-tree  in  blossom,  early 
pears,  and  plums  in  fruit,  genitings,3  codlins.  In 
August  come  plums  of  all  sorts  in  fruit,  pears, 
apricots,  barberries,  filberts,  musk-melons,  monks- 

1 The  damson,  or  plum  of  Damascus. 

2 Currants. 

3 An  apple  that  is  gathered  very  early. 


OF  GARDENS- 


243 


hoods  of  all  colors.  In  September  come  grapes, 
apples,  poppies  of  all  colors,  peaches,  melocotones,1 
nectarines,  cornelians,2  wardens,3  quinces.  In 
October,  and  the  beginning  of  November  comes 
services,  medlars,  bullaces,  roses  cut  or  removed 
to  come  late,  hollyoaks,  and  such  like.  These 
particulars  are  for  the  climate  of  London ; but 
my  meaning  is  perceived,  that  you  may  have 
“ ver  perpetuum,”  4 as  the  place  affords. 

And  because  the  breath  of  flowers  is  far  sweeter 
in  the  air  (where  it  comes  and  goes,  like  the 
warbling  of  music),  than  in  the  hand,  therefore 
nothing  is  more  fit  for  that  delight,  than  to  know 
what  be  the  flowers  and  plants  that  do  best  per- 
fume the  air.  Roses,  damask  and  red,  are  fast 
flowers 5 of  their  smells ; so  that  you  may  walk 
by  a whole  ro\v  of  them,  and  find  nothing  of 
their  sweetness,  yea,  though  it  be  in  a morning’s 

1 A kind  of  quince,  so  called  from  “ cotoneum/’  or 
“ cydonium,”  the  Latin  name  of  the  quince. 

2 The  fruit  of  the  cornel-tree. 

3 The  warden  was  a large  pear,  so  called  from  its  keeping 
well.  Warden-pie  was  formerly  much  esteemed  in  Eng- 
land. 

4 Perpetual  spring, 

5 Flowers  that  do  not  send  forth  their  smell  at  any  dis- 
tance. 


244 


BACON’S  ASSAYS. 


dew.  Bays,  likewise,  yield  no  smell  as  they  grow, 
rosemary  little,  nor  sweetmarjoram ; that  which, 
above  all  others,  yields  the  sweetest  smell  in  the 
air,  is  the  violet,  especially  the  white  double  vio- 
let, which  comes  twice  a year,  about  middle  of 
April,  and  about  Bartholomew  tide.  Next  to 
that  is  the  musk-rose ; then  the  strawberry  leaves 
dying,  with  a most  excellent  cordial  smell ; then 
the  flower  of  the  vines,  it  is  a little  dust  like  the 
dust  of  a bent.1  which  grows  upon  the  cluster  in 
the  first  coming  forth;  then  sweet-briar,  then 
wall-flowers,  which  are  very  delightful  to  be  set 
upon  a parlor  or  lower  chamber  window ; then 
pinks  and  gill i flowers,  specially  the  matted  pink 
and  clove  gilliflower;  then  the  flowers  of  the 
lime-tree ; then  the  honeysuckles,  so  they  be 
somewhat  afar  off.  Of  bean-flowers2  I speak 
not,  because  they  are  field  flowers;  but  those 
which  perfume  the  air  most  delightfully,  not 
passed  by  as  the  rest,  but  being  trodden  upon 
and  crushed,  are  three ; that  is,  burnet,  wild 
thyme,  and  water-mints  ; therefore  you  are  to  set 

1 A species  of  grass  of  the  genus  argostis. 

2 The  blossoms  of  the  bean. 


OF  GARDENS. 


245 


whole  alleys  of  them,  to  have  the  pleasure  when 
you  walk  or  tread. 

For  gardens  (speaking  of  those  which  are  in- 
deed prince-like,  as  we  have  done  of  buildings), 
the  contents  ought  not  well  to  be  under  thirty 
acres  of  ground,  and  to  be  divided  into  three 
parts ; a green  in  the  entrance,  a heath,  or  desert, 
in  the  going  forth,  and  the  main  garden  in  the 
midst,  besides  alleys  on  both  sides ; and  I like 
well,  that  four  acres  of  ground  be  assigned  to  the 
green,  six  to  the  heath,  four  and  four  to  either 
side,  and  twelve  to  the  main  garden.  The  green 
hath  two  pleasures : the  one,  because  nothing  is 
more  pleasant  to  the  eye  than  green  grass  kept 
finely  shorn ; the  other,  because  it  will  give  you 
a fair  alley  in  the  midst,  by  which  you  may  go 
in  front  upon  a stately  hedge,  which  is  to  enclose 
the  garden ; but  because  the  alley  will  be  long, 
and  in  great  heat  of  the  year,  or  day,  you  ought 
not  to  buy  the  shade  in  the  garden  by  going  in 
the  sun  through  the  green,  therefore  you  are,  of 
either  side  the  green,  to  plant  a covert  alley,  upon 
carpenter’s  work,  about  twelve  foot  in  height,  by 
which  you  may  go  in  shade  into  the  garden.  As 
for  the  making  of  knots,  or  figures,  with  divers 


246 


BACON’S  ESSAYS. 


colored  earths,  that  they  may  lie  under  the  win- 
dows of  the  house  on  that  side  which  the  garden 
stands,  they  be  but  toys ; you  may  see  as  good 
sights  many  times  in  tarts.  The  garden  is  best 
to  be  square,  encompassed  on  all  the  four  sides 
with  a stately  arched  hedge,  the  arches  to  be  upon 
pillars  of  carpenter’s  work,  of  some  ten  foot  high, 
and  six  foot  broad,  and  the  spaces  between  of  the 
same  dimension  with  the  breadth  of  the  arch. 
Over  the  arches  let  there  be  an  entire  hedge  of 
some  four  foot  high,  framed  also  upon  carpenter’s 
work;  and  upon  the  upper  hedge,  over  every 
arch,  a little  turret,  with  a belly  enough  to  re- 
ceive a cage  of  birds : and  over  every  space  be- 
tween the  arches  some  other  little  figure,  with 
broad  plates  of  round  colored  glass  gilt,  for  the 
sun  to  play  upon  : but  this  hedge,  I intend  to  be 
raised  upon  a bank,  not  steep  but  gently  slope, 
of  some  six  foot,  set  all  with  flowers.  Also  I 
understand,  that  this  square  of  the  garden  should 
not  be  the  whole  breadth  of  the  ground,  but  to 
leave  on  either  side  ground  enough  for  diversity 
of  side  alleys,  unto  which  the  two  covert  alleys 
of  the  green  may  deliver  you,1  but  there  must  be 

1 Bring  or  lead  you. 


OF  gardens 


247 


no  alleys  with  hedges  at  either  end  of  this  great 
enclosure;  not  at  the  hither  end,  for  letting1 
your  prospect  upon  this  fair  hedge  from  the  green ; 
nor  at  the  further  end,  for  letting  your  prospect 
from  the  hedge  through  the  arches  upon  heath. 

For  the  ordering  of  the  ground  within  the  great 
hedge,  I leave  it  to  variety  of  device ; advising, 
nevertheless,  that  whatsoever  form  you  cast  it  into 
first,  it  be  not  too  bushy,  or  full  of  work : wherein 
I,  for  my  part,  do  not  like  images  cut  out  in  jun- 
iper or  other  garden  stuff;  they  be  for  children. 
Little  low  hedges,  round  like  welts,  with  some 
pretty  pyramids,  I like  well ; and  in  some  places 
fair  columns,  upon  frames  of  carpenter’s  work.  I 
would  also  have  the  alleys  spacious  and  fair.  You 
may  have  closer  alleys  upon  the  side  grounds,  but 
none  in  the  main  garden.  I wish  also,  in  the  very 
middle,  a fair  mount,  with  three  ascents  and  alleys, 
enough  for  four  to  walk  abreast ; which  I would 
have  to  be  perfect  circles,  without  any  bulwarks 
or  embossments ; and  the  whole  mount  to  be 
thirty  foot  high,  and  some  fine  banqueting-house 
with  some  chimneys  neatly  cast,  and  without  too 
much  glass. 


1 Impeding. 


248 


BACON’S  ESSAYS. 


For  fountains,  they  are  a great  beauty  and  re~ 
freshment;  but  pools  mar  all,  and  make  the 
garden  unwholesome  and  full  of  flies  and  frogs. 
Fountains  I intend  to  be  of  two  natures : the  one 
that  sprinkleth  or  spouteth  water : the  other  a fair 
recipt  of  water,  of  some  thirty  or  forty  foot  square, 
but  without  fish,  or  slime,  or  mud.  For  the  first, 
the  ornaments  of  images,  gilt  or  of  marble,  which 
are  in  use,  do  well : but  the  main  matter  is  so  to 
convey  the  water,  as  it  never  stay,  either  in  the 
bowls  or  in  the  cisterns : that  the  water  be  never 
by  rest  discolored,  green,  or  red,  or  the  like,  or 
gather  any  mossiness  or  putrefaction;  besides 
that,  it  is  to  be  cleaned  every  day  by  the  hand : 
also  some  steps  up  to  it,  and  some  fine  pavement 
about  it  doth  well.  As  for  the  other  kind  of 
fountain,  which  we  may  call  a bathing-pool,  it 
may  admit  much  curiosity  and  beauty,  wherewith 
we  will  not  trouble  ourselves : as,  that  the  bot- 
tom be  finely  paved,  and  with  images : the  sides 
likewise ; and  withal  embellished  with  colored 
glass,  and  such  things  of  lustre ; encompassed  also 
with  fine  rails  of  low  statues : but  the  main  point 
is  the  same  which  we  mentioned  in  the  former 
kind  of  fountain ; which  is,  that  the  water  be  in 


OF  GARDENS. 


249 


perpetual  motion,  fed  by  a water  higher  than  the 
pool,  and  delivered  into  it  by  fair  spouts,  and  then 
discharged  away  under  ground,  by  some  equality 
of  bores,  that  it  stay  little : and  for  fine  devices, 
of  arching  water1  without  spilling,  and  making 
it  rise  in  several  forms  (of  feathers,  drinking- 
glasses,  canopies,  and  the  like);  they  be  pretty 
things  to  look  on,  but  nothing  to  health  and 
sweetness. 

For  the  heath,  which  was  the  third  part  of  our 
plot,  I wish  it  to  be  framed  as  much  as  may  be  to 
a natural  wildness.  Trees  I would  have  none 
in  it,  but  some  thickets  made  only  of  sweet-briar 
and  honeysuckle,  and  some  wild  vine  amongst ; 
and  the  ground  set  with  violets,  strawberries,  and 
primroses ; for  these  are  sweet,  and  prosper  in  the 
shade;  and  these  to  be  in  the  heath  here  and 
there,  not  in  any  order.  I like  also  little  heaps, 
in  the  nature  of  mole-hills  (such  as  are  in  wild 
heaths),  to  be  set,  some  with  wild  thyme,  some 
with  pinks,  some  with  germander,  that  gives  a 
good  flower  to  the  eye ; some  with  periwinkle, 
some  with  violets,  some  with  strawberries,  some 

1 Causing  the  water  to  fall  in  a perfect  arch,  without  any 
spray  escaping  from  the  jet. 


250 


BACON’S  ESSAYS. 


with  cowslips,  some  with  daisies,  some  with  red 
roses,  some  with  lilium  convallium,1  some  with 
sweet-Williams  red,  some  with  bear’s-foot,  and 
the  like  low  flowers,  being  withal  sweet  and 
sightly ; part  of  which  heaps  to  be  with  standards 
of  little  bushes  pricked  upon  their  top,  and  part 
without : the  standards  to  be  roses,  juniper,  holly, 
barberries  (but  here  and  there,  because  of  the 
smell  of  their  blossoms),  red  currents,  goose- 
berries, rosemary,  bays,  sweet-briar,  and  such 
like : but  these  standards  to  be  kept  with  cutting, 
that  they  grow  not  out  of  course. 

For  the  side  grounds,  you  are  to  fill  them  with 
variety  of  alleys,  private,  to  give  a full  shade ; 
some  of  them,  wheresoever  the  sun  be.  You  are 
to  frame  some  of  them  likewise  for  shelter,  that 
when  the  wind  blows  sharp,  you  may  walk  as  in 
a gallery : and  those  alleys  must  be  likewise 
hedged  at  both  ends,  to  keep  out  the  wind ; and 
these  closer  alleys  must  be  ever  finely  gravelled, 
and  no  grass,  because  of  going  wet.  In  many  of 
these  alleys,  likewise,  you  are  to  set  fruit-trees  of 
all  sorts,  as  well  as  upon  the  walls  as  in  ranges/ 
and  this  should  be  generally  observed,  that  the 
. 1 Lilies  of  the  valley.  2 In  rows. 


OF  GARDENS. 


251 


borders  wherein  you  plant  your  fruit-trees  be  fair, 
and  large,  and  low,  and  not  steep ; and  set  with 
fine  flowers,  but  thin  and  sparingly,  lest  they 
deceive 1 the  trees.  At  the  end  of  both  the  side 
grounds  I would  have  a mount  of  some  pretty 
height,  leaving  the  wall  of  the  enclosure  breast- 
high,  to  look  abroad  into  the  fields. 

For  the  main  garden  I do  not  deny  but  there 
should  be  some  fair  alleys  ranged  on  both  sides, 
with  fruit-trees,  and  some  pretty  tufts  of  fruit- 
trees  and  arbors  with  seats,  set  in  some  decent 
order ; but  these  to  be  by  no  means  set  too  thick, 
but  to  leave  the  main  garden  so  as  it  be  not  close, 
but  the  air  open  and  free.  For  as  for  shade,  I 
would  have  you  rest  upon  the  alleys  of  the  side 
grounds,  there  to  walk,  if  you  be  disposed,  in  the 
heat  of  the  year  or  day;  but  to  make  account2 
that  the  main  garden  is  for  the  more  temperate 
parts  of  the  year,  and,  in  the  heat  of  summer  for 
the  morning  and  the  evening  or  overcast  days. 

For  aviaries,  I like  them  not,  except  they  be  of 
that  largeness  as  they  may  be  turfted,  and  have 
living  plants  and  bushes  set  in  them ; that  the 

1 Insidiously  substract  nourishment  from. 

2 To  consider  or  expect. 


252 


BACON’S  ESSAYS. 


birds  may  have  more  scope  and  natural  nestling, 
and  that  no  foulness  appear  in  the  floor  of  the 
aviary.  So  I have  made  a platform  of  a princely 
garden,  partly  by  precept,  partly  by  drawing; 
not  a model,  but  some  general  lines  of  it ; and  in 
this  I have  spared  for  no  cost : but  it  is  nothing 
for  great  princes,  that  for  the  most  part  taking 
advice  with  workmen  with  no  less  cost  set  their 
things  together,  and  sometimes  add  statues  and 
such  things,  for  state  and  magnificence,  but  noth- 
ing to  the  true  pleasure  of  a garden. 

XLVII. — OF  NEGOTIATING. 

It  is  generally  better  to  deal  by  speech  than 
by  letter,  and  by  the  meditation  of  a third  than 
by  a man’s  self.  Letters  are  good,  when  a man 
would  draw  an  answer  by  letter  back  again ; or 
when  it  may  serve  for  a man’s  justification  after- 
wards to  produce  his  own  letter ; or  where  it  may 
be  danger  to  be  interrupted,  or  heard  by  pieces. 
To  deal  in  person  is  good,  when  a man’s  face 
breedeth  regard,  as  commonly  with  inferiors ; or 
in  tender  cases  where  a man’s  eye  upon  the  counte- 
nance of  him  with  whom  he  speaketh,  may  give 


OF  negotiating. 


253 


him  a direction  how  far  to  go:  and  generally 
where  a man  will  reserve  to  himself  liberty,  either 
to  disavow  or  to  expound.  In  choice  of  instru- 
ments, it  is  better  to  choose  men  of  a plainer  sort, 
that  are  like  to  do  that,  that  is  committed  to  them, 
and  to  report  back  again  faithfully  the  success, 
than  those  that  are  cunning  to  contrive  out  of 
other  men’s  business  somewhat  to  grace  them- 
selves, and  will  help  the  matter  in  report,  for 
satisfaction  sake.  Use  also  such  persons  as  effect1 
the  business  wherein  they  are  employed,  for  that 
quickeneth  much;  and  such  as  are  fit  for  the 
matter,  as  bold  men  for  expostulation,  fair-spoken 
men  for  persuasion,  crafty  men  for  inquiry  and 
observation,  forward  and  absurd  men  for  business 
that  doth  not  well  bear  out  itself.  Use  also  such 
as  have  been  lucky  and  prevailed  before  in  things 
wherein  you  have  employed  them ; for  that  breeds 
confidence,  and  they  will  strive  to  maintain  their 
prescription.  It  is  better  to  sound  a person  with 
whom  one  deals  afar  off,  than  to  fall  upon  the 
point  at  first,  except  you  mean  to  surprise  him  by 
some  short  question.  It  is  better  dealing  with 


1 Love,  are  pleased  with. 


254 


bacon’s  essays. 


men  in  appetite,1  than  with  those  that  are  where 
they  would  be.  If  a man  deals  with  another  upon 
conditions,  the  start  of  first  performance  is  all : 
which  a man  cannot  reasonably  demand,  except 
either  the  nature  of  the  thing  be  such,  which  must 
go  before : or  else  a man  can  persuade  the  other 
party,  that  he  shall  still  need  him  in  some  other 
thing ; or  else  that  he  be  counted  the  honester 
man.  All  practice  is  to  discover,  or  to  work. 
Men  discover  themselves  in  trust,  in  passion,  at 
unawares;  and  of  necessity,  when  they  would 
have  somewhat  done,  and  cannot  find  an  apt 
pretext.  If  you  would  work  any  man,  you  must 
either  know  his  nature  and  fashions,  and  so  lead 
him ; or  his  ends,  and  so  persuade  him ; or  his 
weakness  and  disadvantages,  and  so  awe  him,  or 
those  that  have  interest  in  him,  and  so  and  so 
govern  him.  In  dealing  with  cunning  persons, 
we  must  ever  consider  their  ends,  to  interpret 
their  speeches ; and  it  is  good  to  say  little  to  them, 
and  that  which  they  least  look  for.  In  all  nego- 

1 It  is  more  advantageous  to  deal  with  men  whose  desires 
are  not  yet  satisfied  than  with  those  who  have  gained  all 
they  have  wished  for,  and  are  likely  to  be  proof  against 
inducements. 


OF  FOLLOWERS  AND  FRIENDS. 


255 


tiations  of  difficulty,  a man  may  not  look  to  sow 
and  reap  at  once;  but  must  prepare  business,  and 
so  ripen  it  by  degrees. 

XLVIII.— OF  FOLLOWERS  AND  FRIENDS. 

Costly  followers  are  not  to  be  liked ; lest 
while  a man  maketh  his  train  longer,  he  make  his 
wings  shorter.  I reckon  to  be  costly,  not  them 
alone  which  charge  the  purse,  but  which  are 
wearisome  and  importune  in  suits.  Ordinary  fol- 
lowers ought  to  challenge  no  higher  conditions 
than  countenance,  recommendation,  and  protec- 
tion from  wrongs.  Factious  followers  are  worse 
to  be  liked,  which  follow  not  upon  affection  to 
him  with  whom  they  range  themselves,  but  upon 
discontentment  conceived  against  some  other ; 
whereupon  commonly  ensueth  that  ill  intelli- 
gence, that  we  many  times  see  between  great 
personages.  Likewise  glorious1  followers,  who 
make  themselves  as  trumpets  of  the  commendation 
of  those  they  follow,  are  full  of  inconveniences, 
for  they  taint  business  through  want  of  secrecy ; 

iln  the  sense  of  the  Latin  “ gloriosus,”  “boastful,” 
“ bragging.” 


256 


BACON’S  ESSAYS. 


and  they  export  honor  from  a man  and  make  him 
a return  in  envy.  There  is  a kind  of  followers, 
likewise,  which  are  dangerous,  being  indeed 
espials ; which  inquire  the  secrets  of  the  house, 
and  bear  tales  of  them  to  others  ; yet  such  men, 
many  times,  are  in  great  favor;  for  they  are 
officious,  and  commonly  exchange  tales.  The 
following  by  certain  estates 1 of  men  answerable 
to  that  which  a great  person  himself  professeth 
(as  of  soldiers  to  him  that  hath  been  employed  in 
the  wars,  and  the  like)  hath  ever  been  a thing 
civil  and  well  taken  even  in  monarchies,  so  it  be 
without  too  much  pomp  or  popularity,  but  the 
most  honorable  kind  of  following,  is  to  be  fol- 
lowed as  one  that  apprehendeth  to  advance  virtue 
and  desert  in  all  sorts  of  persons ; and  yet,  where 
there  is  no  eminent  odds  in  sufficiency  it  is  better 
to  take  with  the  more  passable,  than  with  the 
more  able;  and  besides,  to  speak  truth  in  base 
times,  active  men  are  of  more  use  than  virtuous. 
It  is  true,  that  in  government,  it  is  good  to  use 
men  of  one  rank  equally : for  to  countenance 
some  extraordinarily,  is  to  make  them  insolent 
and  the  rest  discontent ; because  they  may  claim 


2 Professions  or  classes. 


OF  FODDOWERS  AND  FRIENDS. 


257 


a due : but  contrariwise  in  favor,  to  use  men  with 
much ' difference  and  election  is  good ; for  it 
maketh  the  persons  preferred  more  thankful,  and 
the  rest  more  officious : because  all  is  of  favor. 
It  is  good  discretion  not  to  make  too  much  of 
any  man  at  the  first ; because  one  cannot  hold 
out  that  proportion.  To  be  governed  (as  we  call 
it)  by  one,  is  not  safe;  for  it  shows  softness1  and 
gives  a freedom  to  scandal  and  disreputation ; for 
those  that  would  not  censure,  or  speak  ill  of  a 
man  immediately,  will  talk  more  boldly  of  those 
that  are  so  great  with  them,  and  thereby  wound 
their  honor ; yet  to  be  distracted  with  many,  is 
worse ; for  it  makes  men  to  be  of  the  last  impres- 
sion, and  full  of  change.  To  take  advice  of  some 
few  friends  is  over  honorable;  for  lookers-on 
many  times  see  more  than  gamesters;  and  the 
vale  best  discovered!  the  hill.  There  is  little 
friendship  in  the  world,  and  least  of  all  between 
equals,  which  was  wont 2 to  be  magnified.  That 

1 Weakness  or  indecision  of  character, 

2 He  probably  alludes  to  the  ancient  stories  of  the  friend- 
ship of  Orestes  and  Pylades  Theseus  and  Pirithous,  Damon 
and  Pythias,  and  others,  and  the  maxims  of  the  ancient 
Philosophers.  Aristotle  considers  that  equality  in  circum- 
stances and  station  is  one  requisite  of  friendship.  Seneca 

17 


258 


bacon's  essays. 


that  is,  is  between  superior  and  inferior,1  whose 
fortunes  may  comprehend  the  one  the  other. 

XLIX.— OF  SUITORS. 

Many  ill  matters  and  projects  are  undertaken ; 
and  private  suits  do  putrefy  the  public  good. 
Many  good  matters  are  undertaken  with  bad 
minds  ; I mean  not  only  corrupt  minds,  but  crafty 
minds ; that  intend  not  performance.  Some  em- 
brace suits,  which  never  mean  to  deal  effectually 
in  them ; but  if  they  see  there  may  be  life  in  the 

and  Quintus  Curtius  express  the  same  opinion.  It  seems 
hardly  probable  that  Lord  Bacon  reflected  deeply  when  he 
penned  this  passage,  for  between  equals,  jealousy,  the  most 
insidious  of  all  the  enemies  of  friendship,  has  the  least 
chance  of  originating.  Dr.  Johnson  says : “ Friendship  is 
seldom  lasting  but  between  equals,  or  where  the  superiority 
on  one  side  is  reduced  by  some  equivalent  advantage  on  the 
other.  Benefits  which  cannot  be  repaid,  and  obligations 
which  cannot  be  discharged,  are  not  commonly  found  to 
increase  affection ; they  excite  gratitude  indeed,  and  heighten 
veneration,  but  commonly  take  away  that  easy  freedom  and 
familiarity  of  intercourse  without  which,  though  there  may 
be  fidelity,  and  zeal,  and  admiration,  there  cannot  be  friend- 
ship.— The  Rambler . No.  64. 

1 In  such  a case,  gratitude  and  admiration  exist  on  the 
one  hand,  esteem  and  confidence  on  the  other. 


OF  SUITORS. 


259 


matter,  by  some  other  means  they  will  be  content 
to  win  a thank,  or  take  a second  reward,  or  at 
least,  to  make  use  in  the  mean  time  of  the  suitor’s 
hopes.  Some  take  hold  of  suits  only  for  an  occa- 
sion to  cross  some  other,  or  to  make  an  informa- 
tion, whereof  they  could  not  otherwise  have  apt 
pretext,  without  care  what  become  of  the  suit 
when  that  turn  is  served ; or  generally  to  make 
other  men’s  business  a kind  of  entertainment  to 
bring  in  their  own : nay,  some  undertake  suits 
with  a full  purpose  to  let  them  fall ; to  the  end  to 
gratify  the  averse  party,  or  competitor.  Surely 
there  is  in  some  sort  a right  in  every  suit ; either 
a right  of  equity,  if  it  be  a suit  of  controversy,  or 
a right  of  desert,  if  it  be  a suit  of  petition.  If 
affection  lead  a man  to  favor  the  wrong  side  in 
justice,  let  him  rather  use  his  countenance  to  com- 
pound the  matter  than  to  carry  it.  If  affection 
lead  a man  to  favor  the  less  worthy  in  desert,  let 
him  do  it  without  depraving1  or  disabling  the 
better  deserver.  In  suits  which  a man  doth  not 
well  understand,  it  is  good  to  refer  them  to  some 
friend  of  trust  and  judgment,  that  may  report 
whether  he  may  deal  in  them  with  honor : but 
1 Lowering,  or  humiliating. 


26o 


BACON’S  ESSAYS. 


let  him  chose  well  his  referendaries, 1 for  else  he 
may  be  led  by  the  nose.  Suitors  are  so  distasted 2 
with  delays  and  abuses,  that  plain  dealing  in 
denying  to  deal  in  suits  at  first,  and  reporting  the 
success  barely,3  and  in  challenging  no  more 
thanks  than  one  hath  deserved,  is  grown  not  only 
honorable  but  also  gracious.  In  suits  of  favor, 
the  first  coming  ought  to  take  little  place  ;4  so  far 
forth 5 consideration  may  be  had  of  his  trust,  that 
if  intelligence  of  the  matter  could  not  otherwise 
have  been  had  but  by  him,  advantage  be  not 
taken  of  the  notes,6  but  the  party  left  to  his  other 
means ; and  in  some  sort  recompensed  for  his 
discovery.  To  be  ignorant  of  the  value  of  a suit, 
is  simplicity ; as  well  as  to  be  ignorant  of  the 
right  thereof,  is  want  of  conscience.  Secrecy  in 
suits  is  a great  mean  of  obtaining ; for  voicing 
them  to  be  in  forwardness  may  discourage  some 
kind  of  suitors ; but  doth  quicken  and  awake 
others : but  timing  of  the  suit  is  the  principal ; 

1 Referees.  2 Disguste. 

3 Giving  no  false  color  to  the  degree  of  success  which  has 

attended  the  prosecution  of  the  suit. 

4 To  have  little  effect. 

6 Of  the  information. 


5 To  this  extent. 


OF  SUITORS. 


261 


timing  I say  not  only  in  respect  of  the  person  that 
should  grant  it,  but  in  respect  of  those  which  are 
like  to  cross  it.  Let  a man,  in  the  choice  of  his 
mean,  rather  choose  the  fittest  mean,  than  the 
greatest  mean ; and  rather  them  that  deal  in  cer- 
tain things,  than  those  that  are  general.  The 
reparation  of  a denial  is  sometimes  equal  to  the 
first  grant,  if  a man  show  himself  neither  de- 
jected nor  discontented.  “ Iniquum  petas,  ut 
aequum  ferns/ 7 1 is  a good  rule,  where  a man  hath 
strength  of  favor : but  otherwise  a man  were 
better  rise  in  his  suit ; for  he  that  would  have 
ventured  at  first  to  have  lost  the  suitor,  will  not, 
in  the  conclusion,  lose  both  the  suitor  and  his 
own  former  favor.  Nothing  is  thought  so  easy  a 
request  to  a great  person,  as  his  letter ; and  yet, 
if  it  be  not  in  a good  cause,  it  is  so  much  out  of 
his  reputation.  There  are  no  worse  instruments 
than  these  general  contrivers  of  suits:  for  they 
are  but  a kind  of  poison  and  infection  to  public 
proceedings. 

1 “ Ask  what  is  exorbitant,  that  you  may  obtain  what  is 
moderate.” 


262 


BACON’S  ESSAYS. 


L.— OF  STUDIES.1 

Studies  serve  for  delight,  for  ornament,  and 
for  ability.  Their  chief  use  for  delight,  is  in 
privateness  and  retiring : for  ornament,  is  in  dis- 
course ; and  for  ability,  is  in  the  judgment  and 
disposition  of  business ; for  expert  men  can  exe- 
cute, and  perhaps  judge  of  particulars,  one  by 
one  : but  the  general  counsels,  and  the  plots  and 
marshalling  of  affairs  come  best  from  those  that 
are  learned.  To  spend  too  much  time  in  studies, 
is  sloth : to  use  them  too  much  for  ornament,  is 
affectation ; to  make  judgment  wholly  by  their 
rules,  is  the  humor  of  a scholar:  they  perfect 
nature,  and  are  perfected  by  experience:  for 
natural  abilities  are  like  natural  plants,  that  need 
pruning  by  study ; and  studies  themselves  do  give 
forth  directions  too  much  at  large,  except  they 
be  bounded  in  by  experience.  Crafty  men  con- 
temn studies,  simple  men  admire  them,  and  wise 
men  use  them  ; for  they  teach  not  their  own  use ; 
but  that  is  a wisdom  ; without  them  and  above 
them,  won  by  observation.  Read  not  to  contra- 

1 This  formed  the  first  Essay  in  the  earliest  edition  of  the 
work. 


OF  STUDIES. 


263 


diet  and  confute,  nor  to  believe  and  take  for 
granted,  nor  to  find  talk  and  discourse,  but  to 
weigh  and  consider.  Some  books  are  to  be 
tasted,  others  to  be  swallowed,  and  some  few  to 
be  chewed  and  digested  ; that  is,  some  books  are  to 
be  read  only  in  parts ; others  to  be  read  but  not 
curiously  ; 1 and  some  few  to  be  read  wholly,  and 
with  diligence  and  attention.  Some  books  also 
may  be  read  by  deputy,  and  extracts  made  of 
them  by  others ; but  that  would  be  only  in  the 
less  important  arguments  and  the  meaner  sort  of 
books ; else  distilled  books  are,  like  common 
distilled  waters,  flashy 2 things.  Reading  maketh 
a full  man  ; conference  a ready  man ; and  writ- 
ing an  exact  man ; and,  therefore,  if  a man  write 
little,  he  had  need  have  a great  memory ; if  he 
confer  little,  he  had  need  have  a present  wit ; and 
if  he  read  little,  he  need  have  much  cunning,  to 
seem  to  know  that  he  doth  not.  Histories  make 
men  wise;  poets,  witty;  the  mathematics,  subtile; 
natural  philosophy,  deep;  moral,  grave;  logic 
and  rhetoric,  able  to  contend:  “Abeunt  studia 
in  mores;  M 3 nay,  there  is  no  stand  or  impedi- 

1 Attentively.  2 Vapid ; without  taste  or  spirit. 

3 “ Studies  become  habits.” 


264 


BACON’S  ESSAYS. 


ment  in  the  wit,  but  may  be  wrought  out  by  fit 
studies:  like  as  diseases  of  the  body  may  have 
appropriate  exercises ; bowling  is  good,  for  the 
stone  and  reins,  shooting  for  the  lungs  and  breast, 
gentle  walking  for  the  stomach,  riding  for  the 
head  and  the  like;  so  if  a man’s  wit  be  wander- 
ing, let  him  study  the  mathematics;  for  in  demon- 
strations, his  wit  be  called  away  never  so  little, 
he  must  begin  again ; if  his  wit  be  not  apt  to 
distinguish  or  find  difference,  let  him  study  the 
schoolmen;  for  they  are  “ Cymini  sectores.”1 
If  he  be  not  apt  to  beat  over  matters,  and  to  call 
up  one  thing  to  prove  and  illustrate  another,  let 
him  study  the  lawyers’  cases : so  every  defect  of 
the  mind  may  have  a special  receipt. 

LI.— OF  FACTION. 

Many  have  an  opinion  not  wise,  that  for  a 
prince  to  govern  his  estate,  or  for  a great  person  to 
govern  his  proceedings,  according  to  the  respect 

1 “ Splinters  of  cummin-seeds ; ” or,  as  we  now  say, 
“ splinters  of  straws,”  or  “ hairs.”  Butler  says  of  Hudi- 
bras — 

“ He  could  distinguish  and  divide 
A hair  ’twixt  south  and  south-west  side.” 


OF  FACTION. 


265 


of  factions,  is  a principal  part  of  policy ; whereas, 
contrariwise,  the  chiefest  wisdom  is  either,  in 
ordering  those  things  which  are  general,  and 
wherein  men  of  several  factions  do  nevertheless 
agree,  or  in  dealing  with  correspondence  to 
particular  persons,  one  by  one : but  I say  not, 
that  the  consideration  of  factions  is  to  be  neg- 
lected. Mean  men  in  their  rising  must  adhere ; 
but  great  men  that  have  strength  in  themselves, 
were  better  to  maintain  themselves,  indiffer- 
ent and  neutral : yet  even  in  beginners,  to 
adhere  so  moderately,  as  he  be  a man  of  the 
one  faction,  which  is  most  passable  with  the 
other,  commonly  giveth  best  way.  The  lower 
and  weaker  faction  is  the  firmer  in  conjunc- 
tion ; and  it  is  often  seen,  that  a few  that  are 
stiff,  do  tire  out  a great  number  that  are  moder- 
ate. When  one  of  the  factions  is  extinguished, 
the  remaining  subdivideth ; as  the  faction  be- 
tween Lucullus  and  the  rest  of  the  nobles  of 
the  senate  (which  they  called  “ optimates  ”) 
held  out  a while  against  the  faction  of  Pom- 
pey  and  Caesar;  but  when  the  senate’s  au- 
thority was  pulled  down,  Caesar  and  Pompey 
soon  after  brake.  The  faction  or  party  of 


266 


BACON’S  ESSAYS. 


Antonius  and  Octavianus  Caesar,  against  Brutus 
and  Cassius,  held  out  likewise  for  a time ; but 
when  Brutus  and  Cassius  were  overthrown,  then 
soon  after  Antonius  and  Octavianus  brake  and 
subdivided.  These  examples  are  of  wars,  but  the 
same  holdeth  in  private  factions : and  therefore, 
those  that  are  seconds  in  factions,  do  many  times, 
when  the  faction  subdivideth,  prove  principals; 
but  many  times  also  they  prove  ciphers  and 
cashiered ; for  many  a man’s  strength  is  in 
opposition;  and  when  that  faileth,  he  groweth 
out  of  use.  It  is  commonly  seen,  that  men  once 
placed,  take  in  with  the  contrary  faction  to  that 
by  which  they  enter ; thinking  belike,  that  they 
have  the  first  sure,  and  now  are  ready  for  a new 
purchase.  The  traitor  in  faction  lightly  goeth 
away  with  it,  for  when  matters  have  stuck  long  in 
balancing,  the  winning  of  some  one  man  casteth 
them,1  and  he  getteth  all  the  thanks.  The  even 
carriage  between  two  factions  proceedeth  not 
always  of  moderation,  but  of  a trueness  to  a 
man’s  self,  with  end  to  make  use  of  both.  Cer- 
tainly, in  Italy,  they  hold  it  a little  suspect  in 
popes,  when  they  have  often  in  their  mouth 

1 Cause  one  side  to  preponderate. 


OF  FACTION. 


267 


“ Padre  comune  : ” 1 and  take  it  to  be  a sign  of 
one  that  meaneth  to  refer  all  to  the  greatness  of 
his  own  house.  Kings  had  need  beware  how  they 
side  themselves  and  make  themselves  as  a faction 
or  party;  for  leagues  within  the  state  are  ever 
pernicious  to  monarchies ; for  they  raise  an  ob- 
ligation paramount  to  obligation  of  sovereignty, 
and  make  the  king  “ tanquam  unus  ex  nobis  ; ” 2 
as  was  to  be  seen  in  the  League  of  France.  When 
factions  are  carried  too  high  and  too  violently, 
it  is  a sign  of  weakness  in  princes,  and  much 
to  the  prejudice  both  of  their  authority  and 
business.  The  motions  of  factions  under  kings 
ought  to  be  like  the  motions  (as  the  astrono- 
mers speak)  of  the  inferior  orbs,  which  may 
have  their  proper  motions,  but  yet  still  are 
quietly  carried  by  the  higher  motion  of  “ primum 
mobile.”  3 

1 “ The  common  of  father.” 

2 “ As  one  of  us.”  Henry  III.  of  France,  favoring  the 
League  formed  by  the  Duke  of  Guise  and  Cardinal  De  Lor- 
raine against  the  Protestants,  soon  found  that  through  the 
adoption  of  that  policy  he  had  forfeited  the  respect  of  his 
subjects. 

3 See  a Note  to  Essay  15. 


268 


BACON’S  ESSAYS- 


LIL—  OF  CEREMONIES  AND  RESPECTS. 

He  that  is  only  real,  had  need  have  exceeding 
great  parts  of  virtue;  as  the  stone  had  need  to 
be  rich  that  is  set  without  foil ; but  if  a man 
mark  it  well,  it  is  in  praise  and  commendation  of 
men,  as  it  is  in  gettings  and  gains:  for  the  pro- 
verb is  true,  “ That  light  gains  make  heavy 
purses for  light  gains  come  thick,  whereas  great 
come  but  now  and  then  : so  it  is  true,  that  small 
matters  win  great  commendation,  because  they 
are  continually  in  use  and  in  note  : whereas  the 
occasion  of  any  great  virtue  cometh  but  on  festi- 
vals ; therefore  it  doth  much  add  to  a man’s 
reputation,  and  is  (as  Queen  Isabella1  said)  like 
perpetual  letters  commendatory,  to  have  good 
forms ; to  attain  them,  it  almost  sufficeth  not  to 
despise  them  ; for  so  shall  a man  observe  them  in 
others ; and  let  him  trust  himself  with  the  rest ; 
for  if  he  labor  too  much  to  express  them,  he  shall 
lose  their  grace ; which  is  to  be  natural  and  un- 
affected. Some  men’s  behavior  is  like  a verse, 

1 Of  Castile.  She  was  the  wife  of  Ferdinand  of  Arragon, 
and  was  the  patroness  of  Columbus. 


OR  CRRRMONIRS  and  RRSPRCTS. 


269 


wherein  every  syllable  is  measured ; how  can  a 
man  comprehend  great  matters,  that  breaketh  his 
mind  too  much  to  small  observations  ? Not  to 
use  ceremonies  at  all  is  to  teach  others  not  to  use 
them  again ; and  so  diminisheth  respect  to  him- 
self; especially  they  be  not  to  be  omitted  to 
strangers  and  formal  natures ; but  the  dwelling 
upon  them,  and  exalting  them  above  the  moon,  is 
not  only  tedious,  but  doth  diminish  the  faith  and 
credit  of  him  that  speaks ; and,  certainly,  there 
is  a kind  of  conveying  of  effectual  and  imprinting 
passages  amongst  compliments,  which  is  of  singu- 
lar use,  if  a man  can  hit  upon  it.  Amongst  a 
man’s  peers,  a man  shall  be  sure  of  familiarity; 
and  therefore  it  is  good  a little  to  keep  state; 
amongst  a man’s  inferiors,  one  shall  be  sure  of 
reverence ; and  therefore  it  is  good  a little  to  be 
familiar.  He  that  is  too  much  in  anything,  so 
that  he  giveth  another  occasion  of  satiety,  maketh 
himself  cheap.  To  apply  one’s  self  to  others  is 
good ; so  it  be  with  demonstration,  that  a man 
doth  it  upon  regard,  and  not  upon  facility.  It  is 
a good  precept,  generally  in  seconding  another, 
yet  to  add  somewhat  of  one’s  own  : as  if  you  will 
grant  his  opinion,  let  it  be  with  some  distinction ; 


270 


bacon’s  assays. 


if  you  will  follow  his  motion,  let  it  be  with  con- 
dition; if  you  allow  his  counsel,  let  it  be  with 
alleging  further  reason.  Men  had  need  beware 
how  they  be  too  perfect  in  compliments ; for  they 
be  never  so  sufficient  otherwise,  their  enviers  will 
be  sure  to  give  them  that  attribute,  to  the  disad- 
vantage of  their  greater  virtues.  It  is  loss  also  in 
business  to  be  too  full  of  respects,  or  to  be  too 
curious  in  observing  times  and  opportunities. 
Solomon  saith,  “ He  that  considereth  the  wind 
shall  not  sow,  and  he  that  looketh  to  the  clouds 
shall  not  reap.”1  A wise  man  will  make  more 
opportunities  than  he  finds.  Men’s  behavior 
should  be  like  their  apparel,  not  too  straight  or 
point  device,2  but  free  for  exercise  or  motion. 

LIIL—  OF  PRAISE. 

Praise  is  the  reflection  of  virtue;  but  it  is 
glass,  or  body,  which  giveth  the  reflection.  If  it 
be  from  the  common  people,  it  is  commonly  false 

i 

1 The  words  in  our  version  are,  “ He  that  observeth  the 
wind  shall  not  sow,  and  he  that  regardeth  the  clouds  shall 
not  reap.” — Ecclesiastes,  xi.  4. 

2 Exact  in  the  extreme.  Point-de-vice  was  originally  the 
name  of  a kind  of  lace  of  very  fine  pattern. 


OF  PRAISF- 


271 


and  nought,  and  rather  followeth  vain  persons 
than  virtuous ; for  the  common  people  understand 
not  many  excellent  virtues : the  lowest  virtues 
draw  praise  from  them,  the  middle  virtues  work 
in  them  astonishment  or  admiration ; but  of  the 
highest  virtues  they  have  no  sense  or  perceiving 
at  all;  but  shows  and  “ species  virtutibus  simi- 
les/’ 1 serve  best  with  them.  Certainly,  fame  is 
like  a river,  that  beareth  up  things  light  and 
swollen,  and  drowns  things  weighty  and  solid; 
but  if  persons  of  quality  and  judgment  concur, 
then  it  is  (as  the  Scripture  saith),  “ Nomen  bonum 
instar  unguenti  fragrantis : ” 2 it  filleth  all  round 
about,  and  will  not  easily  away ; for  the  odors  of 
ointments  are  more  durable  than  those  of  flowers. 
There  be  so  many  false  points  of  praise,  that  a 
man  may  justly  hold  it  a suspect.  Some  praises 
proceed  merely  of  flattery;  and  if  he  be  an 
ordinary  flatterer,  he  will  have  certain  common 
attributes,  which  may  serve  every  man  ; if  he  be 
a cunning  flatterer,  he  will  follow  the  arch-flat  - 

1 “ Appearances  resembling  virtues.” 

2 “A  good  name  is  like  sweet-smelling  ointment.”  The 
words  in  our  version  are,  “A  good  name  is  better  than  pre- 
cious ointment.” — Ecclesiastes  vii.  1. 


272 


BACON’S  ESSAYS. 


terer,  which  is  a man’s  self,  and  wherein  a man 
thinketh  best  of  himself,  therein  the  flatterer  will 
uphold  him  the  most : but  if  he  be  an  impudent 
flatterer,  look  wherein  a man  is  conscious  to  him- 
self that  he  is  most  defective,  and  is  most  out  of 
countenance  in  himself,  that  will  the  flatterer 
entitle  him  to,  perforce,  “spreta  conscientia.  ” 1 
Some  praises  come  of  good  wishes  and  respects, 
which  is  a form  due  in  civility  to  kings  and  great 
persons,  “ laudando  praecipere;  ” 2 when  by  tell- 
ing men  what  they  are  they  represent  to  them 
what  they  should  be ; some  men  are  praised 
maliciously  to  their  hurt,  thereby  to  stir  envy  and 
jealousy  towards  them  ; “ Pessimum  genus  inimi- 
corum  laudantium ; ” 3 insomuch  as  it  was  a 
proverb  amongst  the  Grecians  that,  “he  that  was 
praised  to  his  hurt,  should  have  a push 4 rise  upon 
his  nose ; ” as  we  say,  that  a blister  will  rise  upon 
one’s  tongue  that  tells  a lie ; certainly,  moderate 
praise,  used  with  opportunity,  and  not  vulgar,  is 
that  which  doth  the  good.  Solomon  saith,  “He 

1 “ Disregarding  his  own  conscience.” 

2 “ To  instruct  under  the  form  of  praise.” 

3 “The  worst  kind  of  enemies  are  those  who  flatter.” 

4 A pimple  filled  with  “ pus,”  or  “ purulent  matter.”  The 
word  is  still  used  in  the  east  of  England. 


OF  PRAISE. 


273 


that  praiseth  his  friend  aloud,  rising  early,  it 
shall  be  to  him  no  better  than  a curse.”  1 Too 
much  magnifying  of  man  or  matter  doth  irritate 
contradiction,  and  procure  envy  and  scorn.  To 
praise  a man’s  self  cannot  be  decent,  except  it  be 
in  rare  cases ; but  to  praise  a man’s  office 2 or  pro- 
fession, he  may  do  it  with  good  grace,  and  with 
a kind  of  magnanimity.  The  cardinals  of  Rome, 
which  are  theologues,3  and  friars,  and  schoolmen, 
have  a phrase  of  notable  contempt  and  scorn  to- 
wards civil  business ; for  they  call  all  temporal 
business  of  wars,  embassages,  judicature,  and 
other  employments,  sbirrerie,  which  is  under- 
sheriffries,  as  if  they  were  but  matters  for  under- 
sheriffs and  catchpoles ; though  many  times  those 
under-sheriffries  do  more  good  than  their  high 
speculations.  St.  Paul,  when  he  boasts  of  him- 
self, he  doth  oft  interlace,  “ I speak  like  a fool;”4 
but  speaking  of  his  calling,  he  saith,  “ Magnifi- 
cabo  apostolatum  meum.”5 

1 The  words  in  our  version  are,  “He  that  blesseth  his 
friend  with  a loud  voice,  rising  early  in  the  morning,  it  shall 
be  counted  a curse  to  him.” — Proverbs  xxvii.  14. 

2 In  other  words,  to  show  what  we  call  esprit  de  corps. 

3 Theologians.  4 2 Cor.  xi.  23. 

8 “I  will  magnify  my  apostleship.”  He  alludes  to  the 

18 


274 


BACON’S  ESSAYS. 


LIV.— OF  VAIN  GLORY. 

It  was  prettily  devised  of  ./Esop,  the  fly  sat 
upon  the  axle-tree  of  the  chariot-wheel,  and  said, 
“ What  a dust  do  I raise  ! ” So  are  there  some 
vain  persons,  that  whatsoever  goeth  alone,  or 
moveth  upon  greater  means,  if  they  have  never 
so  little  hand  in  it,  they  think  it  is  they  that  carry 
it.  They  that  are  glorious  must  needs  be  fac- 
tious ; for  all  bravery 1 stands  upon  comparisons. 
They  must  needs  be  violent  to  make  good  their 
own  vaunts;  neither  can  they  be  secret,  and 
therefore  not  effectual ; but  according  to  the 
French  proverb  “ Beaucoup  de  bruit,  peu  de 
fruit — “much  bruit,2  little  fruit.”  Yet,  cer- 
tainly, there  is  use  of  this  quality  in  civil  affairs : 
where  there  is  an  opinion 3 and  fame  to  be  cre- 
ated, either  of  virtue  or  greatness,  these  men  are 
good  trumpeters.  Again,  as  Titus  Livius  noteth, 
in  the  case  of  Antiochus  and  the  ^Ftolians,  there 

words  in  Romans  xi.  13 — “ Inasmuch  as  I am  the  apostle 
of  the  Gentiles,  I magnify  mine  office.” 

1 Vaunting,  or  boasting. 

2 Noise.  We  have  a corresponding  proverb — “ Great  cry 
and  little  wool.” 

3 A high  or  good  opinion. 


OF  VAIN  GbORY. 


275 


are  sometimes  great  effects  of  cross  lies  : as  if  a 
man  that  negotiates  between  two  princes,  to  draw 
them  to  join  in  a war  against  the  third,  doth  ex- 
tol the  forces  of  either  of  them  above  measure, 
the  one  to  the  other  : and  sometimes  he  that 
deals  between  man  and  man,  raiseth  his  own 
credit  with  both,  by  pretending  greater  interest 
than  he  hath  in  either ; and  in  these,  and  the  like 
kinds,  it  often  falls  out,  that  somewhat  is  produced 
of  nothing ; for  lies  are  sufficient  to  breed  opin- 
ion, and  opinion  brings  on  substance.  In  mili- 
tary commanders  and  soldiers,  vain  glory  is  an 
essential  point;  for  as  iron  sharpens  iron,  so  by 
glory,  one  courage  sharpeneth  another.  In  cases 
of  great  enterprise  upon  charge  1 and  adventure,  a 
composition  of  glorious  natures  doth  put  life  into 
business ; and  those  that  are  of  solid  and  sober 
natures,  have  more  of  the  ballast  than  of  the  sail. 
In  fame  of  learning,  the  flight  will  be  slow  with- 
out some  feathers  of  ostentation  : “ Qui  de  con- 
temnenda  gloria  libros  scribunt,  nomen  suum  in- 
scribunt.”  2 Socrates,  Aristotle,  Galen,  were  men 

1 By  express  command. 

2 “ Those  who  write  books  on  despising  glory  set  their 
names  in  the  title-page.”  He  quotes  from  Cicero’s  Tuscu- 


2 76 


BACON’S  ESSAYS. 


full  of  ostentation  : certainly,  vain  glcry  helpeth 
to  perpetuate  a man’s  memory ; and  virtue  was 
never  so  beholden  to  human  nature,  as  it  received 
its  due  at  the  second  hand.  Neither  had  the 
fame  of  Cicero,  Seneca,  Plinius  Secundus,1  borne 
her  age  so  well  if  it  had  not  been  joined  with 
some  vanity  in  themselves;  like  unto  varnish, 
that  makes  ceilings  not  only  shine,  but  last.  But 
all  this  while,  when  I speak  of  vain  glory,  I mean 
not  of  that  property  that  Tacitus  doth  attribute  to 
Mucianus,  “ Omnium,  quae  dixenat  feceratque, 
arte  quadam  ostentator : ” 2 for  that 3 proceeds 
not  of  vanity,  but  of  natural  magnanimity  and 
discretion  ; and,  in  some  persons,  is  not  only 
comely,  but  gracious ; for  excusations,4  cessions,5 

lanse  Disputation es,”  b.  i.  c.  15,  whose  words  are,  “ Quid 
nostri  philosophi  ? Nonne  in  his  libris  ipsis,  quos  scribunt 
de  contemnenda  gloria,  sua  nomina  inscribunt.”  “ What 
do  our  philosophers  do?  Do  they  not,  in  those  very  books 
which  they  write  on  despising  glory,  set  their  names  in  the 
title-page  ? ” 

1 Pliny  the  Younger,  the  nephew  of  the  elder  Pliny,  the 
naturalist. 

2 “ One  who  set  off  everything  he  said  and  did  with  a cer- 
tain skill.”  Mucianus  was  an  intriguing  general  in  the 
times  of  Otho  and  Vitellius. 

3 Namely,  the  property  of  which  he  -was  speaking,  and 
not  that  mentioned  by  Tacitus. 

4 Apologies.  5 Concessions. 


OF  HONOR  AND  REPUTATION. 


277 


modesty  itself,  well  governed,  are  but  arts  of 
ostentation  ; and  amongst  those  arts  there  is  none 
better  than  that  which  Plinius  Secundus  speaketh 
of,  which  is  to  be  liberal  of  praise  and  commen- 
dation to  others,  in  that  wherein  a man’s  self 
hath  any  perfection  : for,  saith  Pliny  very  wittily, 
“ In  commending  another,  you  do  yourself  right; 
for  he  that  you  commend  is  either  superior  to  you 
in  that  you  commend,  or  inferior : if  he  be  in- 
ferior, if  he  be  to  be  commended,  you  much 
more ; if  he  be  superior,  if  he  be  not  to  be  com- 
mended, you  much  less.”  Glorious1  men  are 
the  scorn  of  wise  men,  the  admiration  of  fools, 
the  idols  of  parasites,  and  the  slaves  of  their  own 
vaunts. 

LV._ OF  HONOR  AND  REPUTATION. 

The  winning  of  honor  is  but  the  revealing  of  a 
mans  virtue  and  worth  without  disadvantage ; for 
some  in  their  actions  do  woo  and  affect  honor 
and  reputation  ; which  sort  of  men  are  commonly 
much  talked  of,  but  inwardly  little  admired : and 
some,  contrariwise,  darken  their  virtue  in  the 


6 Boastful. 


278 


bacon’s  essays. 


show  of  it ; so  as  they  be  undervalued  in  opinion. 
If  a man  perform  that  which  hath  not  been  at- 
tempted before,  or  attempted  and  given  over,  or 
hath  been  achieved,  but  not  with  so  good  cir- 
cumstance, he  shall  purchase  more  honor  than  by 
affecting  a matter  of  greater  difficulty  or  virtue, 
wherein  he  is  but  a follower.  If  a man  so  temper 
his  actions,  as  in  some  one  of  them  he  doth  con- 
tent every  faction  or  combination  of  people,  the 
music  will  be  the  fuller.  A man  is  an  ill  husband 
of  his  honor  that  entereth  into  any  action,  the 
failing  wherein  may  disgrace  him  more  than  the 
carrying  of  it  through  can  honor  him.  Honor 
that  is  gained  and  broken  upon  another  hath  the 
quickest  reflection,  like  diamonds  cut  with  facets; 
and  therefore  let  a man  contend  to  excel  any 
competitors  of  his  in  honor,  in  outshooting  them, 
if  he  can,  in  their  own  bow.  Discreet  followers 
and  servants  help  much  to  reputation  : “ Omnis 
fama  a domesticis  emanat.” 1 Envy,  which  is  the 
canker  of  honor,  is  best  extinguished  by  declar- 
ing a man’s  self  in  his  ends,  rather  to  seek  merit 
than  fame  : and  by  attributing  a man’s  successes 
rather  to  Divine  providence  and  felicity,  than  to 
1 “ All  fame  emanates  from  servants,” 


OF  HONOR  AND  REPUTATION. 


279 


his  own  virtue  or  policy.  The  true  marshalling 
of  the  degrees  of  sovereign  honor  are  these : in 
the  first  place  are  “ conditores  imperiorum,”  1 
founders  of  states  and  commonwealths ; such  as 
were  Romulus,  Cyrus,  Caesar,  Ottoman,2  Ismael : 
in  the  second  place  are  “ legislatores,”  lawgivers; 
which  are  also  called  second  founders,  or  “ per- 
petui  principes,  ’ ’ 3 because  they  govern  by  their 
ordinances  after  they  are  gone ; such  were  Ly- 
curgus,  Solon,  Justinian,  Edgar,4  Alphonsus  of 
Castile  the  Wise,  that  made  the  “ Siete  Parti- 
das : M 5 in  the  third  place  are  “ liberatores,”  or 

1 Founders  of  empires.” 

2 He  alludes  to  Ottoman,  or  Othman  I.,  the  founder  of 
the  dynasty  now  reigning  at  Constantinople.  From  him  the 
Turkish  empire  received  the  appellation  of  “ Othoman,”  or 
“ Ottoman,”  Porte. 

3 “Perpetual  rulers.” 

4Surnamed  the  Peaceful,  who  ascended  the  throne  of 
England  A.  D.  959.  He  was  eminent  as  a legislator  and  a 
rigid  assertor  of  justice.  Hume  considers  his  reign  “ one 
of  the  most  fortunate  that  we  meet  with  in  the  ancient 
English  history.” 

5 These  were  a general  collection  ot  the  Spanish  laws, 
made  by  Alphonso  X.  of  Castile,  arranged  under  the  proper 
titles.  The  work  was  commenced  by  Don  Ferdinand,  his 
father,  to  put  an  end  to  the  contradictory  decisions  in  the 
Castilian  courts  of  justice.  It  was  divided  into  seven  parts, 


280 


BACON’S  ESSAYS- 


“ salvatores,” 1 such  as  compound  the  long  miser- 
ies of  civil  wars,  or  deliver  their  countries  from 
servitude  of  strangers  or  tyrants;  as  Augustus 
Caesar,  Vespasianus,  Aurelianus,  Theodoricus, 
King  Henry  the  Seventh  of  England,  King 
Henry  the  Fourth  of  France : in  the  fourth  place 
are  4 ‘ propagatores,  ’ ’ or  “ propugnatores  im- 
perii,02 such  as  in  honorable  wars  enlarge  their 
territories,  or  make  noble  defense  against  invad- 
ers; and,  in  the  last  place,  are  “ patres  patriae,”3 
which  reign  justly  and  make  the  times  good 
wherein  they  live ; both  which  last  kinds  need  no 
examples,  they  are  in  such  number  Degrees  of 
honor  in  subjects  are,  first,  “participes  cura- 
rum,”4those  upon  whom  princes  do  discharge 
the  greatest  weight  of  their  affairs ; their  right 
hands,,  as  we  call  them;  the  next  are  “ duces 
belli,”  5 great  leaders ; such  as  are  princes’  lieu- 
tenants, and  do  them  notable  services  in  the 
wars;  the  third  are  “ gratiosi,”  favorites;  such 

whence  its  name  “ Siete  Partidas.”  It  did  not,  however, 
become  the  law  of  Castile  till  nearly  eighty  years  after. 

1 “ Deliverers,”  or  “ preservers.” 

2“  Extenders,”  or  “ defenders  of  the  empire.” 

8 “ Fathers  of  their  country.” 

4 “ Participators  in  cares.”  5 “ Leaders  in  war.” 


OF  JUDICATURE. 


28l 


as  exceed  not  this  scantling,1  to  be  solace  to  the 
sovereign,  and  harmless  to  the  people  : and  the 
fourth,  “ negotiis  pares ; ” 2 such  as  have  great 
places  under  princes,  and  execute  their  places 
with  sufficiency.  There  is  an  honor,  likewise, 
which  may  be  ranked  amongst  the  greatest, 
which  happeneth  rarely ; that  is,  of  such  as  sacri- 
fice themselves  to  death  or  danger  for  the  good 
of  their  country;  as  was  M.  Regulus,  and  the 
two  Decii. 


LVI. — OF  JUDICATURE. 

Judges  ought  to  remember  that  their  office  is 
“ jus  dicere,”  3 and  not  “jus  dare;”4  to  inter- 
pret law,  and  not  to  make  law,  or  give  law  ; else 
will  it  be  like  the  authority  claimed  by  the 
Church  of  Rome,  which,  under  pretext  of  exposi- 
tion of  Scripture,  doth  not  stick  to  add  and  alter, 
and  to  pronounce  that  which  they  do  not  find, 
and  by  show  of  antiquity  to  introduce  novelty. 
Judges  ought  to  be  more  learned  than  witty, 
more  reverend  than  plausible,  and  more  advised 

1 Proportion,  dimensions.  3 “ To  expound  the  law.” 

2 “ Equal  to  their  duties.”  4“  To  make  the  law.” 


282 


BACON’S  ESSAYS. 


than  confident.  Above  all  things,  integrity  is 
their  portion  and  proper  virtue.  “ Cursed  (with 
the  law1)  is  he  that  moveth  the  land  mark.”  The 
mislayer  of  a mere  stone  is  to  blame ; but  it  is 
the  unjust  judge  that  is  the  capital  remover  of 
landmarks,  when  he  defineth  amiss  of  lands  and 
property.  One  foul  sentence  doth  more  hurt  than 
many  foul  examples  ; for  these  do  but  corrupt 
the  stream,  the  other  corrupteth  the  fountain  : so 
saith  Solomon,  “ Fons  turbatus  et  vena  corrupta 
est  justus  cadens  in,  causa  sua  coram  adversaria.”2 
The  office  of  judges  may  have  reference  unto  the 
parties  that  sue,  unto  the  advocates  that  plead, 
unto  the  clerks  and  ministers  of  justice  under- 
neath them,  and  to  the  sovereign  or  state  above 
them. 

First,  for  the  causes  or  parties  that  sue.  “There 
be  (saith  the  Scripture)  that  turn  judgment  into 
worm-wood  ;”3  and  surely  there  be,  also,  that  turn 

1 The  mosaic  law.  He  alludes  to  Deuteronomy  xxvii. — 
u Cursed  be  he  that  removeth  his  neighbor’s  landmark.” 

2 “A  righteous  man  falling  down  before  the  wicked 
is  as  a troubled  fountain  and  a corrupt  spring.” — Proverbs 
xxv.  26. 

8 Amos  v.  7 — “ Ye  who  turn  judgment  to  wormwood,  and 
leave  off  righteousness  in  the  earth.” 


OF  JUDICATURE. 


283 


it  into  vinegar ; for  injustice  maketh  it  bitter,  and 
delays  make  it  sour.  The  principal  duty  of  a 
judge  is  to  suppress  force  and  fraud;  whereof 
force  is  the  more  pernicious  when  it  is  open,  and 
fraud  when  it  is  close  and  disguised.  Add  there- 
to contentious  suits,  which  ought  to  be  spewed 
out,  as  the  surfeit  of  courts.  A judge  ought  to 
prepare  his  way  to  a just  sentence,  as  God  useth 
to  prepare  his  way,  by  raising  valleys  and  taking 
down  hills : so  when  there  appeareth  on  either 
side  a high  hand,  violent  prosecution,  cunning 
advantages  taken,  combination,  power,  great 
counsel,  then  is  the  virtue  of  a judge  seen  to 
make  inequality  equal;  that  he  may  paint  his 
judgment  as  upon  an  even  ground.  “ Qui  fort- 
iter  emungit,  elicit  sanguinem ;”  1 and  where 
the  wine-press  is  hard  wrought,  it  yields  a harsh 
wine,  that  tastes  of  the  grape  stone.  Judges  must 
beware  of  hard  constructions,  and  strained  infer- 
ences; for  there  is  no  worse  torture  than  the 
torture  of  laws : especially  in  case  of  laws  penal, 

1 “ He  who  wrings  the  nose  strongly  brings  blood.” 
Proverbs  xxx.  33 — “ Surely  the  churning  of  milk  bringeth 
forth  butter,  and  the  wringing  of  the  nose  bringeth  forth 
blood : so  that  the  forcing  of  wrath  bringeth  forth  strife,” 


284 


BACON’S  ESSAYS. 


they  ought  to  have  care  that  that  which  was 
meant  for  terror  be  not  turned  into  rigor : and 
that  they  bring  not  upon  the  people  that  shower 
whereof  the  Scripture  speaketh,  “ Pluet  super  eos 
laqueos;”1  for  penal  laws  suppressed,2  are  a 
shower  of  snares  upon  the  people : therefore  let 
penal  laws  if  they  have  been  sleepers  of  long,  or 
if  they  be  grown  unfit  for  the  present  time,  be 
by  wise  judges  confined  in  the  execution : 
“ Judicis  officium  est,  ut  res,  ita  tempora  rerum,” 
etc.3  In  cases  of  life  and  death,  judges  ought  (as 
far  as  the  law  permitteth)  in  justice  to  remember 
mercy,  and  to  cast  a severe  eye  upon  the  example, 
but  a merciful  eye  upon  the  person. 

Secondly,  for  the  advocates  and  counsel  that 
plead.  Patience4  and  gravity  of  hearing  is  an 
essential  part  of  justice ; and  an  overspeaking 

1 “ He  will  rain  snares  upon  them.”  Psalm  xi.  6— Upon 
the  wicked  he  shall  rain  snares,  fire,  and  brimstone,  and  an 
horrible  tempest. 

2 Strained. 

8 “ It  is  the  duty  of  a judge  to  consider  not  only  the  facts 
but  the  circumstances  of  the  case.” 

4 Pliny  the  Younger,  Ep.  B.  6,  E.  2,  has  the  observation 
— u Patientiam  . . . quae  pars  magna  justitiae  est;” — “Pa- 
tience, which  is  a great  part  of  justice.” 


OF  JUDICATURE). 


285 


judge  is  no  well-tuned  cymbal.  It  is  no  grace  to 
judge  first  to  find  that  which  he  might  have 
heard  in  due  time  from  the  bar  ; or  to  show 
quickness  of  conceit  in  cutting  off  evidence  or 
counsel  too  short,  or  to  prevent  information  by 
questions,  though  pertinent.  The  parts  of  a 
judge  in  hearing  are  four:  to  direct  the  evi- 
dence; to  moderate  length,  repetition,  or  imperti- 
nency  of  speech  ; to  recapitulate,  select,  and  col- 
late the  material  points  of  that  which  hath  been 
said  ; and  to  give  the  rule,  or  sentence.  What- 
soever is  above  these  is  too  much,  and  proceedeth 
either  of  glory,  and  willingness  to  speak,  or  of 
impatience  to  hear,  or  of  shortness  of  memory,  or 
of  want  of  a staid  and  equal  attention.  It  is  a 
strange  thing  to  see  that  the  boldness  of  advo- 
cates should  prevail  with  judges ; whereas  they 
should  imitate  God,  in  whose  seat  they  sit,  who 
represseth  the  presumptuous,  and  giveth  grace  to 
the  modest : But  it  is  more  strange,  that  judges 
should  have  noted  favorites,  which  cannot  but 
cause  multiplication  of  fees,  and  suspicion  of  by- 
ways. There  is  due  from  the  judge  to  the  advo- 
cate some  commendation  and  gracing,  where 
causes  are  well  handled  and  fair  pleaded,  es- 


286 


bacon’s  assays. 


pecially  towards  the  side  which  obtaineth  not  ;l 
for  that  upholds  in  the  client  the  reputation  of 
his  counsel,  and  beats  down  in  him  the  conceit2  of 
his  cause.  There  is  likewise  due  to  the  public  a 
civil  reprehension  of  advocates,  where  there  ap- 
peareth  cunning  counsel,  gross  neglect,  slight 
information,  indiscreet  pressing,  or  an  over-bold 
defense ; and  let  not  the  counsel  at  the  bar  chop3 
with  the  judge,  nor  wind  himself  into  the  hand- 
ling of  the  cause  anew  after  the  judge  hath  de- 
clared his  sentence ; but,  on  the  other  side,  let 
not  the  judge  meet  the  cause  half-way,  nor  give 
occasion  to  the  party  to  say,  his  counsel  or  proofs 
were  not  heard. 

Thirdly,  for  that  that  concerns  clerks  and 
ministers.  The  place  of  justice  is  a hallowed 
place  ; and  therefore  not  only  the  bench  but  the 
foot-pace  and  precincts,  and  purprise  thereof 
ought  to  be  preserved  without  scandal  and  cor- 
ruption ; for,  certainly,  “ Grapes  (as  the  Scripture 
saith)  will  not  be  gathered  of  thorns  or  thistles, 7 7 4 

1 Is  not  successful. 

2 Makes  him  to  feel  less  confident  of  the  goodness  of 
his  cause. 

3 Altercate,  or  bandy  words  with  the  judge. 

4 St.  Matthew  vii.  16  Do  men  gather  grapes  of  thorns 
or  figs  of  thistles.,, 


OF  JUDICATURE. 


287 


neither  can  justice  yield  her  fruit  with  sweetness 
amongst  the  briars  and  brambles  of  catching  and 
polling  clerks1  and  ministers.  The  attendance 
of  courts  is  subject  to  four  bad  instruments  : first, 
certain  persons  that  are  sower  of  suits,  which 
make  the  court  swell,  and  the  country  pine : the 
second  sort  is  of  both  those  that  engage  courts  in 
quarrels  or  jurisdiction,  and  are  not  truly 
“ arnica  curiae, ” 2 but  “ parasiti  curae,”3  in  puff- 
ing a court  up  beyond  her  bounds  for  their  own 
scraps  and  advantage : the  third  sort  is  of  those 
that  may  be  accounted  the  left  hands  of  courts : 
persons  that  are  full  of  nimble  and  sinister  tricks 
and  shifts,  whereby  they  pervert  the  plain  and 
direct  courses  of  courts,  and  bring  justice  into 
oblique  lines  and  labyrinths : and  the  fourth  is 
the  poller  and  extracter  of  fees : which  justifies 
the  common  resemblance  of  the  courts  of  justice 
to  the  bush,  whereunto  while  the  sheep  flies  for 
defense  in  weather,  he  is  sure  to  lose  part  of  his 
fleece.  On  the  other  side,  an  ancient  clerk,  skil- 
ful in  precedents,  wary  in  proceeding,  and  under- 

1 Plundering. 

2 “ Friends  of  the  court.” 

3 “ Parasites,”  or  “ flatterers  of  the  court.” 


288 


BACON’S  ESSAYS* 


standing  in  the  business  of  the  court,  is  an  excel- 
lent finger  of  a court,  and  doth  many  times  point 
the  way  to  the  judge  himself. 

Fourthly,  for  that  which  may  concern  the  sov- 
ereign and  estate.  Judges  ought,  above  all,  to 
remember  the  conclusion  of  the  Roman  Twelve 
Tables,1  “ Salus  populi  suprema  lex;”  2 and  to 
know  that  laws,  except  they  be  in  order  to  that 
end,  are  but  things  captious  and  oracles  not  well 
inspired  : therefore  it  is  a happy  thing  in  a state, 
when  kings  and  states  do  often  consult  with 
judges  ; and  again,  when  judges  do  often  consult 
with  the  king  and  state  : the  one,  when  there  is 
matter  of  law  intervenient  in  business  of  state ; 
the  other,  when  there  is  some  consideration  of 
state  intervenient  in  matter  of  law ; for  many 
times  the  things  deduced  to  judgment  may  be 
“ meum  ” 3 and  “tuum  ” 4 when  the  reason  and 
consequence  thereof  may  trench  to  point  of  estate  : 
I call  matter  of  estate,  not  only  the  parts  of  sow 
ereignty,  but  whatsoever  introduceth  any  great  ah 
teration,  or  dangerous  precedent ; or  concerneth 

1 Which  were  compiled  by  the  Decemvirs. 

2 “ The  safety  of  the  people  is  the  supreme  law.” 

3 “ Mine.”  4 “ Yours.” 


OF  ANGFR. 


289 


manifestly  any  great  portion  of  people  : and  let 
no  man  weakly  conceive  that  just  laws  and  true 
policy  have  any  antipathy  : for  they  are  like  the 
spirits  and  sinews,  that  one  moves  with  the  other. 
Let  judges  also  remember,  that  Solomon’s  throne 
was  supported  by  lions  1 on  both  sides  : let  them 
be  lions,  but  yet  lions  under  the  throne  ; being 
circumspect  that  they  do  not  check  or  oppose  any 
points  of  sovereignty.  Let  not  judges  also  be  so 
ignorant  of  their  own  right,  as  to  think  there  is 
not  left  to  them,  as  a principal  part  of  their  office, 
a wise  use  and  application  of  laws  ; for  they  may 
remember  what  the  apostle  saith  of  a greater  law 
than  theirs;  “ Nos  scimus  quia  lex  bona  est, 
modo  quis  ea  utatur  legitime.  ” 2 

LVIL— OF  ANGER. 

To  seek  to  extinguish  anger  utterly  is  but  a 
bravery 3 of  the  Stoics.  We  had  better  oracles  : 

1 He  alludes  to  1 Kings  x.  19,  30 — ‘‘The  throne  had  six 
steps,  and  the  top  of  the  throne  was  round  behind : and 
there  were  stays  on  either  side  of  the  place  of  the  seat,  and 
two  lions  stood  beside  the  stays.  And  twelve  lions  stood 
there  on  the  one  side  and  on  the  other  upon  the  six  steps.” 
The  same  verses  are  repeated  in  I Chronicles  ix.  18,  19. 

2 1 Tim.  i.  8 — “ We  know  that  the  law  is  good,  if  a man 

use  it  lawfully.”  3 A boast. 

19 


290 


BACON’S  ESSAYS. 


“ Be  angry,  but  sin  not : let  not  the  sun  go  down 
upon  your  anger.  ” 1 Anger  must  be  limited  and 
confined  both  in  race  and  in  time.  We  will  speak 
first  how  the  natural  inclination  and  habit,  “ to 
be  angry/’  maybe  tempered  and  calmed;  sec- 
ondly, how  the  particular  motions  of  anger  may 
be  repressed,  or,  at  least,  refrained  from  doing 
mischief ; thirdly,  how  to  raise  anger,  or  appease 
anger  in  another. 

For  the  first,  there  is  no  other  way  but  to  medi- 
tate and  ruminate  well  upon  the  effects  of  anger, 
how  it  troubles  man’s  life : and  the  best  time  to 
do  this,  is  to  look  back  upon  anger  when  the  fit 
is  thoroughly  over.  Seneca  saith  well,  “ that  an- 
ger is  like  a ruin,  which  breaks  itself  upon  that  it 
it  falls.”  The  Scripture  exhorteth  us  “to  possess 
our  souls  in  patience;  ” 2 whosoever  is  out  of  pa- 
tience, is  out  of  possession  of  his  soul.  Men 
must  not  turn  bees ; 

“ Animasque  in  vulnere  ponunt.’  3 

1 Ephes  iv.  26.  In  our  version  it  is  thus  rendered  : “ Be 
ye  angry  and  sin  not ; let  not  the  sun  go  down  upon  your 
wrath.” 

2 “ In  your  patience  possess  ye  your  souls.”  Luke  xvi.  19. 

8 “ And  leave  their  lives  in  the  wound.”  The  quotation 

is  from  Virgil’s  Georgies,  iv.  238. 


OF  ANGER- 


291 


Anger  is  certainly  a kind  of  baseness ; as  it  ap- 
pears well  in  the  weakness  of  those  subjects  in 
whom  it  reigns:  children,  women,  old  folks,  sick 
folks.  Only  men  must  beware  that  they  carry 
their  anger  rather  with  scorn  than  with  fear ; so 
that  they  may  seem  rather  to  be  above  the  injury 
than  below  it;  which  is  a thing  easily  done,  if  a 
man  will  give  law  to  himself  in  it. 

For  the  second  point,  the  causes  and  motives  of 
anger  are  chiefly  three : first,  to  be  too  sensible 
of  hurt ; for  no  man  is  angry  that  feels  not  him- 
self hurt;  and  therefore  tender  and  delicate  per- 
sons must  needs  be  oft  angry,  they  have  so  many 
things  to  trouble  them,  which  more  robust  na- 
tures have  little  sense  of : the  next  is,  the  appre- 
hension and  construction  of  the  injury  offered,  to 
be,  in  the  circumstances  thereof,  full  of  contempt  : 
for  contempt  is  that  which  putteth  an  edge 
upon  anger,  as  much,  or  more,  than  the  hurt  it- 
self ; and,  therefore,  when  men  are  ingenious  in 
picking  out  circumstances  of  contempt,  they  do 
kindle  their  anger  much  : lastly,  opinion  of  the 
touch  1 of  a man’s  reputation  doth  multiply  and 
sharpen  anger;  wherein  the  remedy  is,  that  a 
1 Susceptibility  upon. 


292  BACON’S  ESSAYS. 

man  should  have,  as  Gonsalvo  was  wont  to  say, 
“Telam  honoris  crassiorem.”  1 But  in  all  refrain- 
ings  of  anger,  it  is  the  best  remedy  to  win  time, 
and  to  make  a man’s  self  believe  that  the  oppor- 
tunity of  his  revenge  is  not  yet  come  ; but  that  he 
foresees  a time  for  it,  and  so  to  still  himself  in  the 
meantime,  and  reserve  it. 

To  contain  anger  from  mischief,  though  it  take 
hold  of  a man,  there  be  two  things  whereof  you 
must  have  special  caution : the  one,  of  extreme 
bitterness  of  words,  especially  if  they  be  aculeate 
and  proper;  2 for  “ communia  maledicta”  3 are 
nothing  so  much  ; and  again,  that  in  anger  a man 
reveal  no  secrets ; for  that  makes  him  not  fit  for 
society  : the  other  that  you  do  not  peremptorily 
break  off  in  any  business  in  a fit  of  anger ; but 
howsoever  you  show  bitterness,  do  not  act  any- 
thing that  is  not  revocable. 

For  raising  and  appeasing  anger  in  another,  it 
is  done  chiefly  by  choosing  of  times,  when  men 
are  frowardest  and  worst  disposed  to  incense 
them  ; again,  by  gathering  (as  we  touched  before) 

1 “ A thicker  covering  for  his  honor.” 

2 Pointed  and  peculiarly  appropriate  to  the  party  attacked. 

3 ‘‘Ordinary  abuse,” 


OF  vicissitude;  of  THINGS. 


293 


all  that  you  can  find  out  to  aggravate  the  con- 
tempt ; and  the  two  remedies  are  by  the  contra- 
ries ; the  former  to  take  good  times,  when  first  to 
relate  to  a man  an  angry  business ; for  the  first 
impression  is  much  : and  the  other  is,  to  sever, 
as  much  as  may  be,  the  construction  of  the  injury 
from  the  point  of  contempt ; imputing  it  to  mis- 
understanding, fear,  passion,  or  what  you  will. 

LVIII. — OF  VICISSITUDE  OF  THINGS. 

Solomon  saith,  “ There  is  no  new  thing  upon 
the  earth  1 so  that  as  Plato  2 had  an  imagina- 
tion that  all  knowledge  was  but  remembrance  ; so 
Solomon  giveth  his  sentence,  “ That  all  novelty 
is  but  oblivion  3 whereby  you  may  see,  that  the 
rh  er  of  Lethe  runneth  as  well  above  ground  as 
below.  There  is  an  abtruse  astrologer  that  saith, 

1 Ecclesiastes  i.  9,  10 — “ The  thing  that  hath  been,  it  is 
that  which  shall  be : and  that  which  is  done  is  that  which 
shall  be  done ; and  there  is  no  new  thing  under  the  sun. 
Is  there  anything  whereof  it  may  be  said,  See,  this  is  new  ? 
It  hath  been  already,  of  old  time,  which  was  before  us.” 

2 In  his  Phaedo. 

3 Ecclesiastes  i.  11 — “ There  is  no  remembrance  of  former 
things,  neither  shall  there  be  any  remembrance  of  things 
that  are  to  come  with  those  that  shall  come  hereafter.” 


294 


BACON’S  ESSAYS. 


if  it  were  not  for  two  things  that  are  constant  (the 
one  is,  that  the  fixed  stars  ever  stand  at  like  dis- 
tance one  from  another,  and  never  come  nearer 
together,  nor  go  further  asunder  : the  other  that 
the  diurnal  motion  perpetually  keepeth  time),  no 
individual  would  last  one  moment : certain  it  is, 
that  the  matter  is  in  a perpetual  flux,  and  never 
at  a stay.  The  great  winding-sheets  that  bury  all 
things  in  oblivion  are  two  ; deluges  and  earth- 
quakes. As  for  conflagrations  and  great  droughts, 
they  do  not  merely  dispeople,  but  destroy.  Phae- 
ton’s car  went  but  a day  ; and  the  three  years’ 
drought  in  the  time  of  Elias,  1 was  but  particular, 2 
and  left  people  alive.  As  for  the  great  burnings 
by  lightnings,  which  are  often  in  the  West  In- 
dies, 3 they  are  but  narrow  ; 4 but  in  the  other  two 

1 i Kings  xvii.  i — “And  Elijah  the  Tishbite,  who  was 
of  the  inhabitants  of  Gilead,  said  unto  Ahab,  As  the  Lord 
God  of  Israel  liveth,  before  whom  I stand,  there  shall  not 
be  dew  nor  rain  these  years  but  according  to  my  word.”  I 
Kings  xviii.  I — “ And  it  came  to  pass  after  many  days,  that 
the  word  of  the  Lord  came  to  Elijah,  in  the  third  year,  say- 
ing, Go,  show  thyself  unto  Ahab : and  I will  send  rain  upon 
the  earth.” 

2 Confined  to  a limited  space. 

3 The  whole  of  the  continent  of  America  then  discovered 
is  included  under  this  name. 

4 Limited. 


OF  VICISSITUDE  OF  THINGS. 


295 


destruction  by  deluge  and  earthquake,  it  is  fur- 
ther to  be  noted,  that  the  remnant  of  people  which 
happen  to  be  reserved,  are  commonly  ignorant 
and  mountainous  people,  that  can  give  no  account 
of  the  time  past ; so  that  the  oblivion  is  all  one 
as  if  none  had  been  left.  If  you  consider  well  of 
the  people  of  the  West  Indies,  it  is  very  probable 
that  they  are  a newer,  or  a younger  people  than 
the  people  of  the  old  world  ; and  it  is  much  more 
likely  that  the  destruction  that  hath  heretofore 
been  there,  was  not  by  earthquakes  (as  the  Egypt- 
ian priest  told  Solon,  concerning  the  island  of 
Atlantis,  that  it  was  swallowed  by  an  earthquake), 
but  rather  that  it  was  desolated  by  a particular 
deluge ; for  earthquakes  are  seldom  in  those 
parts ) but  on  the  other  side,  they  have  such 
pouring  rivers,  as  the  rivers  of  Asia,  and  Africa, 
and  Europe,  are  but  brooks  to  them.  Their  An- 
des, likewise,  or  mountains,  are  far  higher  than 
those  with  us ; whereby  it  seems,  that  the  rem- 
nants of  generation  of  men  were  in  such  a par- 
ticular deluge  saved.  As  for  the  observation  that 
Machiavel  hath,  that  the  jealousy  of  sets  doth 
much  extinguish  the  memory  of  things  ; traducing 
Gregory  the  Great,  that  he  did  what  in  him  lay 


296 


BACON’S  ASSAYS. 


to  extinguish  all  heathen  antiquities ; I do  not 
find  that  those  zeals  do  any  great  effects,  nor  last 
long ; as  it  appeared  in  the  succession  of  Sabin- 
ian, 1 who  did  revive  the  former  antiquities. 

The  vicissitude,  or  mutations,  in  the  superior 
globe,  are  not  fit  matter  for  this  present  argument. 
It  may  be,  Plato’s  great  year, 2 if  the  world  should 
last  so  long,  would  have  some  effect,  not  in  re- 
newing the  state  of  like  individuals  (for  that  is 
the  fume 3 of  these  that  conceive  the  celestial 
bodies  have  more  accurate  influences  upon  these 
things  below,  than  indeed  they  have),  but  in  gross. 
Comets,  out  of  question,  have  likewise  power  and 
effect  over  the  gross  and  mass  of  things;  but  they 
are  rather  gazed,  and  waited  upon4  in  their 
journey,  than  wisely  observed  in  their  effects; 
especially  in  their  respective  effects ; that  is,  what 

1 Sabinianus  of  Volaterra  was  elected  bishop  of  Rome  on 
the  death  of  Gregory  the  Great,  A.  D.  604.  He  was  of  an 
avaricious  disposition,  and  thereby  incurred  the  popular 
hatred.  He  died  in  eighteen  months  after  his  election. 

2 This  Cicero  speaks  of  as  the  great  year  of  the  mathe- 
maticians/’ “ On  the  Nature  of  the  Gods,”  B.  4,  ch.  20. 
By  some  it  was  supposed  to  occur  after  a period  of  12,954 
years,  while  according  to  others,  it  was  of  25,920  years’ 
duration. 

3 Conceit. 


4 Observed. 


OF  VICISSITUDE  OF  THINGS. 


297 


kind  of  comet  for  magnitude,  color,  version  of 
the  beams,  placing  the  region  of  heaven,  or  last- 
ing, produceth  what  kind  of  effects. 

There  is  a toy,1  which  I have  heard,  and  I 
would  not  have  it  given  over,  but  waited  upon  a 
little.  They  say  it  is  observed  in  the  Low  Coun- 
tries (I  know  not  in  what  part),  that  every  five 
and  thirty  years  the  same  kind  and  suit  of  years 
and  weather  comes  about  again ; as  great  frosts, 
great  wet,  great  droughts,  warm  winters,  summers 
with  little  heat,  and  the  like ; and  they  call  it  the 
prime ; it  is  a thing  I do  the  rather  mention,  be- 
cause, computing  backwards,  I have  found  some 
concurrence. 

But  to  leave  these  points  of  nature,  and  to  come 
to  men.  The  greatest  vicissitude  of  things  amongst 
men,  is  the  vicissitude  of  sects  and  religions  : for 
those  orbs  rule  in  men's  minds  most.  The  true 
religion  is  built  upon  the  rock ; the  rest  are  tossed 
upon  the  waves  of  time.  To  speak,  therefore,  of 
the  causes  of  new  sects,  and  to  give  some  counsel 
concerning  them,  as  far  as  the  weakness  of  human 
judgment  can  give  stay  to  so  great  revolutions. 

When  the  religion  formerly  received  is  rent  by 
1 A curious  fancy  or  odd  conceit. 


298 


bacon’s  essays. 


discords,  and  when  the  holiness  of  the  professors 
of  religion  is  decayed  and  full  of  scandal,  and 
withal  the  times  be  stupid,  ignorant,  and  barba- 
rous, you  may  doubt  the  springing  up  of  a new 
sect ; if  then  also  there  should  arise  any  extrava- 
gant and  strange  spirit  to  make  himself  author 
thereof ; all  which  points  held  when  Mahomet 
published  his  law.  If  a new  sect  have  not  two 
properties,  fear  it  not,  for  it  will  not  spread  : the 
one  is  the  supplanting  or  the  opposing  of  author- 
ity established  ; for  nothing  is  more  popular  than 
that ; the  other  is  the  giving  license  to  pleasures 
and  a voluptuous  life : for  as  for  speculative  here- 
sies (such  as  were  in  ancient  times  the  Arians, 
and  now  the  Arminians),1  though  they  work 
mightily  upon  men’s  wits,  yet  they  do  not  pro- 
duce any  great  alterations  in  states : except  it  be 
by  the  help  of  civil  occasions.  There  be  three 
manner  of  plantations  of  new  sects  : by  the  power 
of  signs  and  miracles : by  the  eloquence  and 
wisdom  of  speech  and  persuasion ; and  by  the 

1 The  followers  of  Arminius,  or  James  Harmensen,  a 
celebrated  divine  of  the  16th  and  17th  centuries.  Though 
called  a heresy  by  Bacon,  his  opinions  have  been  for  two 
centuries,  and  still  are,  held  by  a large  portion  of  the  Church 
of  England. 


OF  VICISSITUDE  OF  THINGS. 


299 


sword.  For  martyrdoms,  I reckon  them  amongst 
miracles,  because  they  seem  to  exceed  the  strength 
of  human  nature ; and  I may  do  the  like  of  super- 
lative and  admirable  holiness  of  life.  Surely  there 
is  no  better  way  to  stop  the  rising  of  new  sects 
and  schisms,  than  to  reform  abuses  ; to  compound 
the  smaller  differences ; to  proceed  mildly,  and 
not  with  sanguinary  persecutions ; and  rather  to 
take  off  the  principal  authors,  by  winning  and 
advancing  them,  than  to  enrage  them  by  violence 
and  bitterness. 

The  changes  and  vicissitude  in  wars  are  many ; 
but  chiefly  in  three  things : in  the  seats  or  stages 
of  the  war,  in  the  weapons,  and  in  the  manner 
of  the  conduct.  Wars,  in  ancient  time,  seemed 
more  to  move  from  east  to  west ; for  the  Persians, 
Assyrians,  Arabians,  Tartars  (which  were  the  in- 
vaders), were  all  eastern  people.  It  is  true,  the 
Gauls  were  western ; but  we  read  of  but  two  in- 
cursions of  theirs : the  one  to  Gallo-Graecia,  the 
other  to  Rome : but  east  and  west  have  no  cer- 
tain points  of  heaven  ; and  no  more  have  the 
wars,  either  from  the  east  or  west,  any  certainty 
of  observation ; but  north  and  south  are  fixed ; 
and  it  hath  seldom  or  never  been  seen  that  the 


3°° 


BACON’S  ESSAYS- 


far  southern  people  have  invaded  the  northern, 
but  contrariwise ; whereby  it  is  manifest  that  the 
northern  tract  of  the  world  is  in  nature  the  more 
martial  region : be  it  in  respect  of  the  stars  of 
that  hemisphere,1  or  of  the  great  continents  that 
are  upon  the  north ; whereas  the  south  part,  for 
aught  that  is  known,  is  almost  all  sea ; or  (which 
is  the  most  apparent)  of  the  cold  of  the  northern 
parts,  which  is  that  which,  without  aid  of  disci- 
pline, doth  make  the  bodies  hardest,  and  the 
courage  warmest. 

Upon  the  breaking  and  shivering  of  a great 
state  and  empire,  you  may  be  sure  to  have  wars : 
for  great  empires,  while  they  stand,  do  enervate 
and  destroy  the  forces  of  the  natives  which  they 
have  subdued,  resting  upon  their  own  protecting 
forces ; and  then,  when  they  fail  also  all  goes  to 
ruin,  and  they  become  a prey ; so  was  it  in  the 
decay  of  the  Roman  Empire,  and  likewise  in  the 
empire  of  Almaigne,2  after  Charles  the  Great,3 
every  bird  taking  a feather ; and  were  not  unlike 
to  befall  to  Spain,  if  it  should  break.  The  great 

1 A belief  in  astrology,  or  at  least  the  influences  of  the 
stars,  was  almost  universal  in  the  time  of  Bacon. 

2 Germany.  3 Charlemagne. 


OF  VICISSITUDE  OF  THINGS. 


301 


accessions  and  unions  of  kingdoms  do  likewise 
stir  up  wars  : for  when  a state  grows  to  an  over- 
power, it  is  like  a great  flood,  that  will  be  sure  to 
overflow ; as  it  hath  been  seen  in  the  states  of 
Rome,  Turkey,  Spain,  and  others.  Look  when 
the  world  hath  fewest  barbarous  people,  but  such 
as  commonly  will  not  marry,  or  generate,  except 
they  know  means  to  live  (as  it  is  almost  every 
where  at  this  day,  except  Tartary),  there  is  no 
danger  of  inundations  of  people  ; but  when  there 
be  great  shoals  of  people,  which  go  on  to  popu- 
late, without  foreseeing  means  of  life  and  susten- 
tation,  it  is  of  necessity  that  once  in  an  age  or 
two  they  discharge  a portion  of  their  people  upon 
other  nations,  which  the  ancient  northern  people 
were  wont  to  do  by  lot ; casting  lots  what  part 
should  stay  at  home,  and  what  should  seek  their 
fortunes.  When  a warlike  state  grows  soft  and 
effeminate,  they  may  be  sure  of  a war : for  com- 
monly sach  states  are  grown  rich  in  the  time  of 
their  degenerating  : and  so  the  prey  inviteth,  and 
their  decay  in  valor  encourageth  a war. 

As  for  the  weapons,  it  hardly  falleth  under  rule 
and  observation  : yet  we  see  even  they  have  re- 
turns and  vicissitudes ; for  certain  it  is,  that  ord- 


3°2 


BACON’S  ESSAYS. 


nance  was  known  in  the  city  of  the  Oxidraces, 
in  India ; and  was  that  which  the  Macedonians 1 
called  thunder  and  lightning,  and  magic : and  it 
is  well  known  that  use  of  ordnance  hath  been  in 
China  above  two  thousand  years.  The  conditions 
of  weapons,  and  their  improvements  are,  first, 
the  fetching 2 afar  off ; for  that  outruns  the  dan- 
ger, as  it  is  seen  in  ordnance  and  muskets ; sec- 
ondly, the  strength  of  the  percussion,  wherein 
likewise  ordnance  do  exceed  all  arietations,3  and 
ancient  inventions  ; the  third  is,  the  commodious 
use  of  them  as  that  may  serve  in  all  weathers, 
that  the  carriage  may  be  light  and  manageable, 
and  the  like. 

For  the  conduct  of  the  war : at  the  first,  men 
rested  extremely  upon  number ; they  did  put  the 
wars  likewise  upon  main  force  and  valor,  pointing 
days  for  pitched  fields,  and  so  trying  it  out  upon 
an  even  match ; and  they  were  more  ignorant  in 
ranging  and  arraying  their  battles.  After  they 
grew  to  rest  upon  number,  rather  competent  than 
vast,  they  grew  to  advantages  of  place,  cunning 

1 When  led  thither  by  Alexander  the  Great. 

2 Striking. 

3 Application  of  the  “ aries,”  or  battering-ram. 


A.  FRAGMENT  OF  AN  FSSAY  OF  FAMF.  303 


diversions,  and  the  like,  and  they  grew  more 
skillful  in  the  ordering  of  their  battles. 

In  the  youth  of  a state,  arms  do  flourish ; in 
the  middle  age  of  a state,  learning;  and  then 
both  of  them  together  for  a time ; in  the  declin- 
ing age  of  a state,  mechanical  arts  and  merchan- 
dise. Learning  hath  its  infancy  when  it  is  but 
beginning,  and  almost  childish ; then  its  youth, 
when  it  is  luxuriant  and  juvenile  ; then  its  strength 
of  years,  when  it  is  solid  and  reduced ; and, 
lastly,  its  old  age,  when  it  waxeth  dry  and  ex- 
haust ; but  it  is  not  good  to  look  too  long  upon 
these  turning  wheels  of  vicissitude,  lest  we  be- 
come giddy  : as  for  the  philology  of  them,  that 
is  but  a circle  of  tales,  and  therefore  not  fit  for 
this  writing. 

A FRAGMENT  OF  AN  ESSAY  OF  FAME.1 

The  poets  make  Fame  a monster  : they  de- 
scribe her  in  part  finely  and  elegantly,  and  in 
part  gravely  and  sententiously ; they  say,  Look 
how  many  feathers  she  hath,  so  many  eyes  she 

1 This  fragment  was  found  among  Lord  Bacon’s  papers, 
and  published  by  Dr.  Rawley. 


3°4 


BACON’S  ASSAYS. 


hath  underneath,  so  many  tongues,  so  many 
voices,  she  pricks  up  so  many  ears. 

This  is  a flourish ; there  follow  excellent  para- 
bles ; as  that  she  gathereth  strength  in  going ; 
that  she  goeth  upon  the  ground,  and  yet  hideth 
her  head  in  the  clouds ; that  in  the  day-time  she 
sitteth  in  a watch-tower,  and  flieth  most  by  night ; 
that  she  mingleth  things  done  with  things  not 
done ; and  that  she  is  a terror  to  great  cities ; but 
that  which  passeth  all  the  rest  is,  they  do  recount 
that  the  earth  mother  of  the  giants  that  made 
war  against  Jupiter,  and  were  by  him  destroyed, 
thereupon  in  anger  brought  forth  Fame  ; for  cer- 
tain it  is,  that  rebels,  figured  by  the  giants,  and 
seditious  fames  and  libels  are  but  brothers  and 
sisters,  masculine  and  feminine ; but  now  if  a 
man  can  tame  this  monster,  and  bring  her  to  feed 
at  the  hand  and  govern  her,  and  with  her  fly  other 
ravening  fowl,  and  kill  them,  it  is  somewhat 
worth : but  we  are  infected  with  the  style  of  the 
poets.  To  speak  now  in  a sad  and  serious  man- 
ner, there  is  not  in  all  the  politics  a place  less 
handled,  and  more  worthy  to  be  handled,  than 
this  of  fame.  We  will  therefore  speak  of  these 
points : what  are  false  fames,  and  what  are  true 


A FRAGMENT  OF  AN  ESSAY  OF  FAME.  305 


fames,  and  how  they  may  be  best  discerned ; 
how  fames  may  be  sown  and  raised  ; how  they 
may  be  spread  and  multiplied  ; and  how  they 
may  be  checked  and  laid  dead  ; and  other  things 
concerning  the  nature  of  fame.  Fame  is  of  that 
force,  as  there  is  scarcely  any  great  action  where- 
in it  hath  not  a great  part,  especially  in  the  war. 
Mucianus  undid  Vitellius  by  a fame  that  he  scat- 
tered, that  Vitellius  had  in  purpose  to  remove  the 
legions  of  Syria  into  Germany,  and  the  legions 
of  Germany  into  Syria ; whereupon  the  legions 
of  Syria  were  infinitely  inflamed.  Julius  Caesar 
took  Pompey  unprovided,  and  laid  asleep  his  in- 
dustry and  preparations  by  a fame  that  he  cun- 
ningly gave  out,  how  Caesar’s  own  soldiers  loved 
him  not ; and  being  wearied  with  the  wars,  and 
ladden  with  the  spoils  of  Gaul,  would  forsake  him 
as  soon  as  he  came  into  Italy.  Livia  settled  all 
things  for  the  succession  of  her  son  Tiberius,  by 
continually  giving  out  that  her  husband  Augustus 
was  upon  recovery  and  amendment ; and  it  is  a 
usual  thing  with  the  bashaws  to  conceal  the  death 
of  the  Grand  Turk  from  the  janizaries  and  men 
of  war,  to  save  the  sacking  of  Constantinople, 
and  other  towns,  as  their  manner  is.  Themisto- 


20 


3°6 


BACON’S  ESSAYS. 


cles  made  Xerxes,  king  of  Persia,  post  apace  out 
of  Graecia,  by  giving  out  that  the  Grecians  had  a 
purpose  to  break  his  bridge  of  ships  which  he  had 
made  athwart  Hellespont.  There  be  a thousand 
such  like  examples,  and  the  more  they  are,  the 
less  they  need  to  be  repeated,  because  a man 
meeteth  with  them  everywhere : therefore  let  all 
wise  governors  have  as  great  a watch  and  care 
over  fames,  as  they  have  of  the  actions  and  de- 
signs themselves. 

OF  A KING. 

1.  A king  is  a mortal  God  on  earth,  unto 
whom  the  living  God  hath  lent  his  own  name  as 
a great  honor;  but  withal  told  him,  he  should  die 
like  a man,  least  he  should  be  proud  and  flatter 
himself,  that  God  hath,  with  his  name,  imparted 
unto  him  his  nature  also. 

2.  Of  all  kind  of  men,  God  is  the  least  be- 
holden unto  them ; for  he  doth  most  for  them, 
and  they  do,  ordinarily,  least  for  him. 

3.  A king  that  would  not  feel  his  crown  too 
heavy  for  him,  must  wear  it  every  day ; but  if  he 
think  it  too  light,  he  knoweth  not  of  what  metal 
it  is  made. 


OF  A KING. 


307 


4.  He  must  make  religion  the  rule  of  govern- 
ment, and  not  to  balance  the  scale ; for  he  that 
casteth  in  religion  only  to  make  the  scales  even, 
his  own  weight  is  contained  in  those  characters  : 
“Mene,  mene,  tekel,  upharsin : He  is  found  too 
light,  his  kingdom  shall  be  taken  from  him.” 

5.  And  that  king  that  holds  not  religion  the 
best  reason  of  state,  is  void  of  all  piety  and  jus- 
tice, the  supporters  of  a king. 

6.  He  must  be  able  to  give  counsel  himself, 
but  not  rely  thereupon  ; for  though  happy  events 
justify  their  counsels,  yet  it  is  better  that  the  evil 
event  of  good  advice  be  rather  imputed  to  a sub- 
ject than  a sovereign. 

7.  He  is  the  fountain  of  honor,  which  should 
not  run  with  a waste-pipe,  least  the  courtiers  sell 
the  water,  and  then,  as  Papists  say  of  their  holy 
well,  it  loses  the  virtue. 

8.  He  is  the  life  of  the  law,  not  only  as  he  is 
Lexloquens  himself,  but  because  he  animateth  the 
dead  letter,  making  it  active  towards  all  his  sub- 
jects prcemio  et  poena . 

9.  A wise  king  must  do  less  in  altering  his 
laws  than  he  may ; for  new  government  is  ever 
dangerous.  It  being  true  in  the  body  politic,  as 


3o8 


bacon’s  essays. 


in  the  corporal,  that  omnis  subita  immutatio  est 
periculosa;  and  though  it  be  for  the  better,  yet  it 
is  not  without  a fearful  apprehension  ; for  he  that 
changeth  the  fundamental  laws  of  a kingdom, 
thinketh  there  is  no  good  title  to  a crown,  but  by 
conquest. 

10.  A king  that  setteth  to  sale  seats  of  justice, 
oppresseth  the  people ; for  he  teacheth  his  judges 
to  sell  justice,  and  pretio  p or  at  a pretio  venditur 
justitia. 

11.  Bounty  and  magnificence  are  virtues  very 
regal,  but  a prodigal  king  is  nearer  a tyrant  than 
a parsimonious ; for'  store  at  home  draweth  not 
his  contemplations  abroad,  but  want  supplieth 
itself  of  what  is  next,  and  many  times  the  next 
way.  A king  therein  must  be  wise,  and  know 
what  he  may  justly  do. 

12.  That  king  which  is  not  feared,  is  not 
loved ; and  he  that  is  well  seen  in  his  craft,  must 
as  well  study  to  be  feared  as  loved  ; yet  not  loved 
for  fear,  but  feared  for  love. 

13.  Therefore,  as  he  must  always  resemble 
Him  whose  great  name  he  beareth,  and  that  as  in 
manifesting  the  sweet  influence  of  his  mercy  on 
the  severe  stroke  of  his  justice  sometimes,  so  in 


OF  A KING. 


309 


this  not  to  suffer  a man  of  death  to  live,  for, 
besides  that  the  land  doth  mourn,  the  restraint  of 
justice  towards  sin  doth  more  retard  the  affection 
of  love,  than  the  extent  of  mercy  doth  inflame 
it ; and  sure,  where  love  is  [ill]  bestowed,  fear  is 
quite  lost. 

14.  His  greatest  enemies  are  his  flatterers ; 
for  though  they  ever  speak  on  his  side,  yet  their 
words  still  make  against  him. 

15.  The  love  which  a king  oweth  to  a weal 
public  should  not  be  overstrained  to  any  one  par- 
ticular ; yet  that  his  more  especial  favor  do  reflect 
upon  some  worthy  ones,  is  somewhat  necessary, 
because  there  are  few  of  that  capacity. 

16.  He  must  have  a special  care  of  five  things, 
if  he  would  not  have  his  crown  to  be  but  to  him 
infelix  f elicit  as. 

First,  that  simulata  sanctitas  be  not  in  the 
church ; for  that  is  dupex  iniquitas. 

Secondly,  that  inutilis  cequitas  set  not  in  the 
chancery ; for  that  is  inepta  misericordia. 

Thirdly,  that  utilis  iniquitas  keep  not  the  ex- 
chequer ; for  that  is  crudele  latrocinium. 

Fourthly,  that  fidelis  temeritas  be  not  his  gen- 
eral, for  that  would  bring  but  seram  pcenitentiam . 


bacon’s  essays. 


310 

Fifthly,  that  infidelis  prudentia  be  not  his  secre- 
tary ; for  that  is  anguis  sub  viridi  herba. 

To  conclude  : as  he  is  of  the  greatest  power,  so 
he  is  subject  to  the  greatest  cares,  made  the  servant 
of  his  people,  or,  else  he  were  without  a calling 
at  all. 

He,  then,  that  honoreth  him  not  is  next  an 
atheist,  wanting  the  fear  of  God  in  his  heart. 

ON  DEATH. 

1.  I have  often  thought  upon  death,  and  I find 
it  the  least  of  all  evils.  All  that  which  is  past  is 
as  a dream ; and  he  that  hopes  or  depends  upon 
time  coming,  dreams  waking.  So  much  of  our  life 
as  we  have  discovered  is  already  dead ; and  all 
those  hours  which  we  share,  even  from  the  breasts 
of  our  mothers,  until  we  return  to  our  grand- 
mother the  earth,  are  part  of  our  dying  days, 
whereof  even  this  is  one,  and  those  that  succeed 
are  of  the  same  nature,  for  we  die  daily  ; and  as 
others  have  given  place  to  us,  so  we  must  in  the 
end  give  way  to  others. 

2.  Physicians  in  the  name  of  death  include  all 
sorrow,  anguish,  disease,  calamity,  or  whatsoever 
can  fall  in  the  life  of  man,  either  grievous  or  un- 


ON  DEATH. 


311 

welcome.  But  these  things  are  familiar  unto  us, 
and  we  suffer  them  every  hour  ; therefore  we  die 
daily,  and  I am  older  since  I affirmed  it. 

3.  I know  many  wise  men  that  fear  to  die ; for 
the  change  is  bitter,  and  flesh  would  refuse  to 
prove  it : besides,  the  expectation  brings  terror, 
and  that  exceeds  the  evil.  But  I do  not  believe 
that  any  man  fears  to  be  dead,  but  only  the 
stroke  of  death ; and  such  are  my  hopes,  that  if 
heaven  be  pleased,  and  nature  renew  but  my 
lease  for  twenty-one  years  more  without  asking 
longer  days,  I shall  be  strong  enough  to  acknow- 
ledge without  mourning,  that  I was  begotten 
mortal.  Virtue  walks  not  in  the  highway,  though 
she  go  per  alta ; this  is  strength  and  the  blood  to 
virtue,  to  contemn  things  that  be  desired,  and  to 
neglect  that  which  is  feared. 

4.  Why  should  man  be  in  love  with  his  fetters, 
though  of  gold  ? Art  thou  drowned  in  security  ? 
Then  I say  thou  art  perfectly  dead.  For  though 
thou  movest,  yet  thy  soul  is  buried  within  thee, 
and  thy  good  angel  either  forsakes  his  guard  or 
sleeps.  There  is  nothing  under  heaven,  saving  a 
true  friend  (who  cannot  be  counted  within  the 
number  of  movables),  unto  which  my  heart  doth 


312 


BACON’S  ESSAYS. 


lean.  And  this  dear  freedom  hath  begotten  me 
this  peace,  that  I mourn  not  for  that  end  which 
must  be,  nor  spend  one  wish  to  have  one  minute 
added  to  the  uncertain  date  of  my  years.  It  was 
no  mean  apprehension  of  Lucian,  who  says  of 
Menippus  that  in  his  travels  through  hell,  he 
knew  not  of  the  kings  of  the  earth  from  the 
other  men  but  only  by  their  louder  cryings  and 
tears,  which  were  fostered  in  them  through  the 
remorseful  memory  of  the  good  days  they  had 
seen,  and  the  fruitful  havings  which  they  so  un- 
willingly left  behind  them : he  that  was  well 
seated,  looked  back  at  his  portion,  and  was  loth 
to  forsake  his  farm ; and  others,  either  minding 
marriages,  pleasures,  profit  or  preferment,  desired 
to  be  excused  from  death  s banquet : they  had 
made  an  appointment  with  earth,  looking  at  the 
blessings,  not  the  hand  that  enlarged  them,  for- 
getting how  unclothedly  they  came  hither,  or 
with  what  naked  ornaments  they  were  arrayed. 

5.  But  were  we  servants  of  the  precept  given, 
and  observers  of  the  heathens’  rule,  memento 
mori,  and  not  become  benighted  with  this  seem- 
ing felicity,  we  should  enjoy  it  as  men  prepared 
to  lose,  and  not  wind  up  our  thoughts  upon  so 


ON  DEATH. 


313 


perishing  a fortune : he  that  is  not  slackly  strong 
(as  the  servants  of  pleasure),  how  can  he  be 
found  unready  to  quit  the  veil  and  false  visage  of 
his  perfection  ? The  soul  having  shaken  off  her 
flesh,  doth  then  set  up  for  herself,  and  contemn- 
ing things  that  are  under  shows  what  finger  hath 
enforced  her ; for  the  souls  of  idiots  are  of  the 
same  piece  with  those  of  statesman,  but  now  and 
then  nature  is  at  a fault,  and  this  good  guest  of 
ours  takes  soil  in  an  imperfect  body,  and  so  is 
slackened  from  showing  her  wonders,  like  an  ex- 
cellent musician  which  cannot  utter  himself  upon 
a defective  instrument. 

9.  But  see  how  I am  swerved,  and  lose  my 
course,  touching  at  the  soul  that  doth  least  hold 
action  with  death,  who  hath  the  surest  property 
in  this  frail  act ; his  style  is  the  end  of  all  flesh, 
and  the  beginning  of  incorruption. 

This  ruler  of  monuments  leads  men  for  the 
most  part  out  of  this  world  with  their  heels  for- 
ward, in  token  that  he  is  contrary  to  life,  which 
being  obtained,  sends  men  headlong  into  this 
wretched  theatre,  where  being  arrived,  their  first 
language  is  that  of  mourning.  Nor  in  my  own 
thoughts,  can  I compare  men  more  fitly  to  any- 


bacon’s  essays. 


314 

thing  than  to  the  Indian  fig-tree,  which,  being 
ripened  to  his  full  height,  is  said  to  decline  his 
branches  down  to  the  earth,  whereof  she  con- 
ceives again,  and  they  become  roots  in  their  own 
stock. 

So  man,  having  derived  his  being  from  the 
earth,  first  lives  the  life  of  a tree,  drawing  his 
nourishment  as  a plant,  and  made  ripe  for  earth, 
he  tends  downwards,  and  is  sowed  again  in  his 
mother  the  earth,  where  he  perisheth  not,  but 
expects  a quickening. 

7.  So  we  see  death  exempts  not  a man  from 
being,  but  only  presents  an  alteration ; yet  there 
are  some  men  (I  think)  that  stand  otherwise  per- 
suaded. Death  finds  not  a worse  friend  than  an 
alderman,  to  whose  door  I never  knew  him  wel- 
come ; but  he  is  an  importunate  guest,  and  will 
not  be  said  nay. 

And  though  they  themselves  shall  affirm  that 
they  are  not  within,  yet  the  answer  will  not  be 
taken ; and  that  which  heightens  their  fears  is, 
that  they  know  they  are  in  danger  to  forfeit  their 
flesh,  but  are  not  wise  of  the  payment-day,  which 
sickly  uncertainty  is  the  occasion  that  (for  the 
most  part)  they  step  out  of  this  world  unfurnished 


ON  DBATH. 


315 


for  their  general  account,  and  being  all  unpro- 
vided, desire  yet  to  hold  their  gravity,  preparing 
their  souls  to  answer  in  scarlet. 

Thus  I gather,  that  death  is  unagreeable  to 
most  citizens,  because  they  commonly  die  intes- 
tate ; this  being  a rule,  that  when  their  will  is 
made,  they  think  themselves  nearer  a grave  than 
before : now  they,  out  of  the  wisdoms  of  thous- 
ands, think  to  scare  destiny,  from  which  there  is 
no  appeal,  by  not  making  a will,  or  to  live  longer 
by  protestation  of  their  unwillingness  to  die. 
They  are  for  the  most  part  well  made  in  this 
world  (accounting  their  treasure  by  legions,  as 
men  do  devils)  : their  fortune  looks  toward  them, 
and  they  are  willing  to  anchor  at  it,  and  desire 
(if  it  be  possible)  to  put  the  evil  day  far  off  from 
them,  and  to  adjourn  their  ungrateful  and  killing 
period. 

No,  these  are  not  the  men  which  have  bespoken 
death,  or  whose  looks  are  assured  to  entertain  a 
thought  of  him. 

8.  Death  arrives  gracious  only  to  such  as  sit  in 
darkness,  or  lie  heavy  burthened  with  grief  and 
irons ; to  the  poor  Christian,  that  sits  bound  in 
the  galley ; to  despairful  widows,  pensive  prisoners, 


316  bacon’s  essays. 

and  deposed  kings ; to  them  whose  fortune  runs 
back,  and  whose  spirits  mutiny : unto  such  death 
is  a redeemer,  and  the  grave  a place  for  retired- 
ness and  rest. 

These  wait  upon  the  shore  of  death,  and  waft 
unto  him  to  draw  near,  wishing  above  all  others 
to  see  his  star,  that  they  might  be  led  to  his 
place;  wooing  the  remorseless  sisters  to  wind 
down  the  watch  of  their  life,  and  to  break  them 
off  before  the  hour. 

9.  But  death  is  a doleful  messenger  to  a usurer, 
and  fate  untimely  cuts  their  thread  ; for  it  is 
never  mentioned  by  him,  but  when  rumors  of 
war,  and  civil  tumults  put  him  in  mind  thereof. 

And  when  many  hands  are  armed,  and  the 
peace  of  a city  in  disorder,  and  the  foot  of  the 
common  soldiers  sounds  an  alarm  on  his  stairs, 
then  perhaps  such  a one  (broken  in  thoughts  of 
his  moneys  abroad,  and  cursing  the  monuments 
of  coin  which  are  in  his  house)  can  be  content  to 
think  of  death,  and  (being  hasty  of  perdition) 
will  perhaps  hang  himself,  lest  his  throat  should 
be  cut ; provided  that  he  may  do  it  in  his  study, 
surrounded  with  wealth,  to  which  his  eye  sends  a 
faint  and  languishing  salute,  even  upon  the  turn- 


ON  DEATH. 


317 


ing  off ; remembering  always,  that  he  have  time 
and  liberty,  by  writing,  to  depute  himself  as  his. 
own  heir. 

For  that  is  a great  peace  to  his  end,  and  recon- 
ciles him  wonderfully  upon  the  point. 

10.  Herein  we  all  dally  with  ourselves,  and  are 
without  proof  of  necessity.  I am  not  of  those, 
that  dare  promise  to  pine  away  myself  in  vain 
glory,  and  I hold  such  to  be  but  feat  boldness, 
and  them  that  dare  commit  it,  to  be  vain.  Yet 
for  my  part,  I think  nature  should  do  me  great 
wrong,  if  I should  be  so  long  in  dying,  as  I was 
in  being  born. 

To  speak  truth,  no  man  knows  the  lists  of  his 
own  patience ; nor  can  divine  how  able  he  shall 
be  in  his  sufferings,  till  the  storm  come  (the  per- 
fectest  virtue  being  tried  in  action)  : but  I would 
(out  of  a care  to  do  the  best  business  well)  ever 
keep  a guard,  and  stand  upon  keeping  faith  and 
a good  conscience. 

11.  And  if  wishes  might  find  place,  I would 
die  together,  and  not  my  mind  often,  and  my 
body  once;  that  is,  I would  prepare  for  the  mes- 
sengers of  death,  sickness  and  affliction,  and  not 
wait  long,  or  be  attempted  by  the  violence  of  pain. 


31 8 


BACON’S  ASSAYS. 


Herein  I do  not  profess  myself  a Stoic,  to  hold 
grief  no  evil,  but  opinion,  and  a thing  indifferent. 

But  I consent  with  Caesar,  that  the  suddenest 
passage  is  easiest,  and  there  is  nothing  more 
awakens  our  resolve  and  readiness  to  die  than  the 
quieted  conscience,  strengthened  with  opinion, 
that  we  shall  be  well  spoken  of  upon  earth  by 
those  that  are  just,  and  of  the  family  of  virtue ; 
the  opposite  whereof  is  a fury  to  man,  and  makes 
even  life  unsweet. 

Therefore,  what  is  more  heavy  than  evil  fame 
deserved  ? Or  likewise,  who  can  see  worse  days, 
than  he  that  yet  living  doth  follow  at  the  funerals 
of  his  own  reputation  ? 

I have  laid  up  many  hopes,  that  I am  privileged 
from  that  kind  of  mourning,  and  could  wish  the 
like  peace  to  all  those  with  whom  I wage  love. 

12.  I might  say  much  of  the  commodities  that 
death  can  sell  a man ; but  briefly,  death  is  a 
friend  of  ours ; and  he  that  is  not  ready  to  enter- 
tain him,  is  not  at  home.  Whilst  I am,  my 
ambition  is  not  to  fore-flow  the  tide ; I have  but 
so  to  make  my  interest  of  it  as  I may  account 
for  it;  I would  wish  nothing  but  what  might 
better  my  days,  nor  desire  any  greater  place  than 


ON  DEATH. 


3*9 


the  front  of  good  opinion.  I make  not  love  to 
the  continuance  of  days,  but  to  the  goodness  of 
them ; nor  wish  to  die,  but  refer  myself  to  my 
hour,  which  the  great  dispenser  of  all  things  hath 
appointed  me;  yet  as  I am  frail  and  suffered  for 
the  first  fault,  were  it  given  me  to  choose,  I should 
not  be  earnest  to  see  the  evening  of  my  age ; that 
extremity  of  itself  being  a disease,  and  a mere 
return  into  infancy : so  that  if  perpetuity  of  life 
might  be  given  me,  I should  think  what  the 
Greek  poet  said,  “ Such  an  age  is  a mortal  evil.,, 
And  since  I must  needs  be  dead,  I require  it  may 
not  be  done  before  mine  enemies,  that  I be  not 
stript  before  I be  cold  ; but  before  my  friends. 
The  night  was  even  now : but  that  name  is  lost ; 
it  is  not  now  late,  but  early.  Mine  eyes  begin  to 
discharge  their  watch,  and  compound  with  this 
fleshly  weakness  for  a time  of  perpetual  rest ; and 
I shall  presently  be  as  happy  for  a few  hours,  as  I 
had  died  the  first  hour  I was  born. 


THE  END. 


X 


UNIVERSITY  OF  ILLINOIS-URBANA 


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